given that your lives might shew forth the life and death of him by whom you were called to the praise and glorie of his grace and for which end he have given his Light that with it ye might see all what is darkness all what loveth and maketh a lie all what is falne from God that ye might comprehend the depth of Satan and all the secret bonds of iniquitie and here is the Rock Christ before whom all shall fall and this Rock this Light is your defence in whom abiding the false Prophet the Beast and the Deceiver is seen and rejected and not onlie in your selves but also in the persons of those in whom he doth appear wherefore stand fast in that libertie whereunto you are called that your obedience being wrought in that faith which giveth life ye might in the end obtain the Crown To the second sort Those who in their hearts are convinced of the way of truth but finding it straight to their carnall pleasures and profits not loving the truth more then the world but taking pleasure in unrighteousness and serving and loving the creature more then the Creator to you I say watch while as yet ye have time and please not your selves with vanitie and the work of lies that ye stumble not in the way which leadeth to life and so he swallowed up of corruption for if while you seek to be justified by Christ you are found in the transgression and so frustrate the Grace of God there remains no more sacrifice for sin wherefore call to mind your former condition when you were strangers to the true Faith and so kept in bondage under the Law and learn from him who is true to receive the love and grace made known that ye might walk worthie of that calling whereunto you are called and shew forth the praise of him who hath opened your eyes and give you to see that darkness by which in times past you were sold under sin wherefore in love receive admonition that so being redeemed out of the world ye might grow up in him who is the Fountain of eternal life and be brought to see the glory of the Fathers love This then is the message that we have heard of him and declare unto you that God is light in him is no darknesse at all If we say that we have fellowship with him and walk in darknesse we lye and do not the truth John 1.5.6 To the third sort such who have a simplicity in them and a love to the truth and the way thereof and would walk in it did they know it but are yet kept in blindnesse and darknesse by their blind Guides who take advantage by these works of the devil lies and slanders to thicken the Vail and strengthen the bonds thereby to keep them from the light of life and the way of peace and so in the way of destruction for their corrupt ends I say for you who are in this case out of the knowledg of God his light and life which is salvation for you have I much been disquieted being sensible of your condition but as I have already endeavoured to remove that prejudice which may attend you by those false conclusions which have appeared in enmity to what I have done though I may not say directly in enmity to you And as I have discovered the truth of that cause and end for which I have appeared to the world which thing is not that thereby ye should be affrighted from the truth but when received that ye might give heed to abide in that by which you were convinced that so ye may not run into the same excesse so also that ye may not be overcome with that spirit of deceit and stablished in that corrupt mind in which you have been kept and guided out of the wayes of truth I say that ye may not be overcome by any work of mine to abide in this darknesse That God who is a Spirit is not divided but his Name is one and this God cannot be known by any wayes of worship or practise amongst men but by his Son who is that Spirit and Life by which the Election of God are redeemed out of all corruption out of all wayes and works of the flesh into a spiritual Union with that God who is the Father of Spirits and cannot be worshipped but by and in the Spirit and therefore is it spoken in Scripture concerning Christ That for this purpose was he made manifest to destroy the works of the devil John 3.8 Now where is this manifestation of Christ to be found for the destruction of the works of the flesh or of the devil but in faln man where the works of the unclean spirit are wrought and from whence they do proceed and for which cause was that promise given That the Seed of the Woman should break the head of the Serpent which Seed is Christ he was born under the Law to redeem them that were under the Law he was brought forth into the world and made a shew of them openly triumphing over them in it he suffered in his body the death of the Crosse and after that time appointed of his Father he was raised out of the grave cloathed with immortality and received up into glory and now he hath given gifts unto men he hath dispersed his seed he hath given of his spirit he hath made known his light in and unto all the children of men that by and with this his manifestation and discovery of himself his eternal love and grace I say that by and with this men might see and understand and receive power for the destruction of the body of corruption and for the service and worship of God in spirit in obedience to a living faith and now let men professe what they will and assemble themselves in what way and under what manner soever yet if they receive not their Ministery from this Spirit Christ Jesus revealed in all and follow him who is the Lamb of God who taketh away the sin that they may receive power from him to be redeemed out of sin I say if they receive not their testimony from this Spirit of Jesus to live therein they shall not neither can they ever come to see that eternal love that peace and union which is in God through Christ Jesus the portion of the faithful in him who is perfect Wherefore I say unto you all who take pleasure in your uncleanness and sport your selves with your secret abominations now in the day time and yet boast of your Redeemer I say unto you repent lest that day come upon you unawares in which there is no time or space for repentance and look unto him who is the light of Israel and is given for a light to the Gentiles that they might see and return unto him who is the Redeemer out of all sin who restoreth the breaches and buildeth up the walls of Jerusalem and giveth life unto his two Witnesses who have lain slain in the streets thereof that they might go forth and declare the everlasting Gospel of peace FINIS
give witnesse which words are the sum of all that their mind and meaning did signifie witnesse by the light in thy own conscience for thou knowest well they are strangers in their judgment to all those things discovered by me as yours as also divers of those discovered as mine but were they not those words A sad and remarkable may not have any respect to any particular contained in the book but that scope and matter which discovers those wiles and subtilties which from time to time I was insnared in by the evil spirit together with what providence attended me while under those temptations but yet to me there is a mistake which I seek not to justifie which thy malice against knowledge hath taken hold on So thou goest on in contradiction to thy former words repeating some of those words which the Ministers have put their hands unto which speaks that some of them have persued a part of my writings which thou deniest not but believest and then thou goest on reproving them for their tendernesse in so speaking and for bearing witnesse to what I had declared touching the nature of those workes which the evill spirit guided me in subjection unto and yet as I have said there is not one word in thy whole booke which beareth witness against what thou hast reproved them for but for the answering of thy end thou sayest I am one possessed with a deluded spirit then if so how is it that the light and Spirit of Christ hath here appeared in laying open thy deceit but thy words and their end are seen yet it is true time was that I was possessed with a deluded spirit even exeedingly possessed but now great is my peace yea great is my peace the Lord having wrought for his Name sake a deliverance for his chosen and hath made knowne his Election praises to his Name for ever Thou sayest further that we are found falsifying our owne words and so have insnared our selves in our own wickednesse and this we call The Foot out of the Snare Thus directing thy mind to us all whereas not one of them had the least knowledg of the Title or any particular contained in the Epistle untill it came forth to the sight of the world and so thou sayest our worke is begun with a lye and so carried on who in our title page speaking in a lye thy mind being to us all tell of the manner of my separation from the Quakers which as thou sayest is false speaking in these words that those we call Quakers did separate from me and denied me both in word and writing because of my following a bewitched spirit and would not be reclaimed by you who often reproved and judged me for it with one consent and then for a witnesse to what thou hast spoken thou goest to the latter part of my book to borrow a proof from my words to bear thee up but think not to justifie thy self with lies which thou canst not witnesse for from that time of my first compliance with you untill about a week before that time which the evil spirit guided me in that bewitched service of imitating the crucifying of Christ I say from that time until this time of which I speak there was not one word of reproof given unto me by any one of them but great tendernesse and love they bear towards me by which may clearly be seen that there was great hopes in them concerning me yea and there was great hopes of me for that they observed my zeal and faithfulnesse in that work I was called unto for which I received from them great incouragement but whether or no the nature of the greatest part of those temptations which are related in my book with many more was known unto them I cannot say and whereas thou sayest that any of you did separate from me or deny me in word or writing because I would not be reclaimed by them it is true they did deny me and so I have said in my book that they did deny me and that because I would not be reclaimed by them but as thy own words speak in contradiction to what thou sayest before I did deny them first yet not with a bewitched spirit and what I then did deny I deny still which deed in me is true and abides yea and will abide when thy vanity if I may so call it in those things which thou respectest as worship to God wherein is emptiness and nothingnesse when I say this thy vanity shall cease and this do I speak in a good conscience except thy knowledge is yet before mine in respect of those things of which thou mayest understand that I now speak of So thou goest on with a lye in respect of the Ministers saying that we told of what judgment I was learned in by the Ministery of those people meaning your selves and so we bear witnesse we know not to what for that thou sayest that both they speaking of the Minister and I am yet unlearned in the judgment and Ministery of those we call Quakers and yet in thy fifteenth page after thou hast repeated much of what I have spoken thou confessest that they were precious truths and also that I have discovered in my book of many more precious truths which neerly concernes the salvation of every soule and in thy 22. and 37. page thou deniest not but that I was restored again by the true light from that sad and lost condition which I was in and that afterwards I was guided in that obedience which was professed by the Quakers but this it may be thou wast perswaded to make use of ' for that it concerned thee for the answering of thy end in respect of what thou speakest in thy following discourse yet here thy end is seen thou art made manifest thy blindnesse and thy confusion is brought to light Darest thou say that light guided thee in this thy work silence for shame silence thy selfe untill thou canst speak in plainnesse with a true mind and a right understanding Thou goest on with thy lye saying that in our Epistle we say the subject matter of our discourse relates principally to the persons who go under the Name of Quakers whereas as I have before spoken not one of them had any knowledge of any one particular contained therein untill it came forth to the sight of the world Then thou goest forward repeating many words saying We confesse that many have abused the truth by seeking to defend themselves in that deceit which that Spirit which is of God in those we call Quakers have witnessed against I say that word we call as to me is a reproach So you go forwards with my words which speaks that the generaliâ—p of men are already beyond measure bitterly incensed against you for which tendernesse and simplicity of mind which respects an advantage to you thou repliest with a reproof saying Let our practise judge us as to the thing in hand confirming
of what evil thou hast brought upon thy self and that truth which thou professest and also the effects which that Spirit thou hast appeared in might accomplish upon such whom otherwise might have learned wisdome from that plain simple mind which appeared in me in what I have discovered Have I spoken in sobernesse and dealt moderately and have I therein smitten the truth How is it thou would'st have had me to a spoken Can Truth speak but its own Had I appeared a Transgressor of the Law like to thy self with a rebellious provoking spirit then mightest thou have justly reproved me but now for this thy uncleannesse it being a work of thy self know this that Judgment will rest upon thee for that I gave thee divers Causions yet hast thou rebelled against knowledg but now henceforwards learne from this thy weaknesse to cease from rashnesse and not to run before that light of which thou declarest to be thy perfection for thou art no more the Minister of Circumcision for the crucifying of the body and the abolishing of flesh I say no longer then thou abide in the Faith thy self but thou art become the Minister of Circumcision for the service of the outward Law of words But to examine and search thy work the Foundation and the end thereof Thou beginnest with a discourse to we Nine calling us the Heathen raging of which the Spirit of the Lord foretold and that we imagine vain things and so stop the appearance and exaltation of the King of Righteousnesse in this Age and that we are Gog and Magog who battel against the Lamb which Lamb thou sayest is in thee though here thou wilt be found a lyar and instead of a Lamb will appear a Wolfe Then thou callest us Subtilty Sorcerers and Witchcrafts who are of the devil and that we hate Innocency and so thou goest on calling us the Deceived and the bewitched of the Devil with lyes and lying wonders joyning together head and tail root and branch in that nature to trample upon the appearance of Christ and shut up the Kingdome against men and thou goest on calling me the Child of Perdition and after much more such kind of stuff which thou speakest of me thou callest me a Judas and those who put their hands to my book thou sayest they are the Chief Priests and so thou goest on calling us the Dragon and the Beast with the many Heads and Horns with Blasphemy on every Head and that my book is blasphemy and then thou sayest it doth now appear so to be whereas thou hast not witnessed from truth one word of blasphemy in the whole book All these and many more filthy corrupt and deceitfull lyes in respect of that work which is in hand as may be seen by the impartial eye in all those whose eyes are in their head if observing the following discourse being laid as a Foundation for thy bewitched end thou presentest them before three sorts of persons whom thou sayest are much concerned in what we Nine have hatched and brought forth calling it a filthy thing which blasphemous lye thou wast forewarned of before as I have said not only in my book but also justified to thy face when we spake together and for instance thou mayest well remember the first work thou wast guided in when after I was known to thee was in much subtilty to search what thou couldest get forth of me as touching this and also concerning other matters which respected the Ministers which being seen I refused thy spirit for which thou had'st not a word to speak but did rest silent Mayest thou not blush for shame for that thou shouldest dare to appear in slandering of so many persons after so grosse a manner as thou hast here done to the view of all the world O thou Corruption dost thou boast of the Law Through breaking the Law dishonorest thou God for the Name of God is now blasphemed among the Heathen through you for as I have said thy Circumcision profits not while as yet thou art found in the transgression and here is Core who came forth of Aegypt and yet gainsaid thinkest thou it will serve thy turn to say thy thoughts were so and now to say thou wilt do so no more nay it will not but thy reward shall abide shame and dishonor which thou hast brought upon thy selfe and that truth which thou professest Thou goest forwards in thy design and for a better incouragement of thy end towards those three sorts of persons c. and for a further discovery of thy malice towards the Ministers in thy haste thou hast reproved them for witnessing the truth which thou deniest not but thy deceit calleth it the Devils actings true that relation which declares of those effects which a deluded spirit wrought in and upon me under a pretence of light that speaks of the Devils actings and for that cause were they discovered because they were the Devils actings who is a Lyar from the beginning and abode not in the truth neither doth he abide in the truth and those works of the Devil were discovered for that end that the nature and the effects thereof might answer to the good of others yet darest thou say that those who are in the least measure of the light seeth this deed to be a secret smiting against the just but thou art denied and that light by which thou speakest for that by which they were brought to light was Life Having thus made a preparation by thy lying spirit in the using of those words of Scripture which were spoken in knowledge for a true end by those who writ them thinking thereby to darken the understanding thou goest forwards in thy sixth Page directing thy mind to us all giving us to know from thy besotted and self-will mind that we all are joyned to bear witnesse to confusions and lying wonders directing us that we turn to the light of Christ and take notice against whom we are joyned therein which light thou sayest hath appeared in thee and may be seen by us in this thy work of laying open lyes confusions and lying wonders and then thou goest on bearing witnesse against thy self saying that we never saw it or heard it and confirmest what thou so speakest with another lye saying that we also confessed what thou speakest to be true Now if thy saying here were true how is it that I could have written it or any of those Ministers appeared in it but this I shall bear with judging it to be a mistake and if thou had'st judged in righteousnesse and not according to a seeming appearance as thou couldest not otherwise be convinced in thy self concerning those words spoken by the Ministers which are less in a mistake then these here of thine then thou couldest not have been found in this work but with the light of which thou speakest thy corrupt judgment and filthy nature is here seen their words speak of a sad and remarkable providence to which they
thy reproof with a lye so far as it is known to me saying That we seek to defend our selves in that deceit which the Spirit of God in you have witnessed against and so hath made thy selfe manifest to be one of those who have abused the truth of which thou sayest It is thy Guide And whereas thou goest on saying That the devil had never such a design on foot for the incensing of people against you as my book I say thou art found herein witnessed to be the Liar from thy own words in that thou dost acknowledge in thy 23. and 27. pages and in other places of thy paper that I have oftentimes in my book cleared you from prejudice Again thou reprovest us that we are not ashamed in that we say the subject matter doth relate principally to you which thou sayest was acted amongst us who are joyned on in it against that Spirit of God in the Quakers by which it was denied in the persons of them both root and branch thereof as thou sayest is confessed and witnessed by us To which I say for the Ministers they are not concerned therein and for what I have so spoken I am not ashamed for it doth and may concerne them and also others besides them for hath God made knowne his judgments and shewed his power upon me for that I departed from the truth and gave heed unto lying vanities by which sorrow and miserie did befall me and the seed of the righteous became desolate and did this evill befall me while I was amongst you and have I now plainly as from the Lord discovered the nature thereof he having shewed unto me the cause and the end thereof and have I now shewed unto you and to the world the true cause and the end that so such who are of you unsetled in their minds or unfaithful in their work towards the Lord might thereby learn to feare and to be kept stayed in the love and faith which is professed which end thou makest of what I have writ unto them thy self nay did'st thou ever see any thing that might serve more for causion or reproof to such who are of your selves then this are you here accused then understand wherein and wherein you are accused I say see if you may not therein learn reproof but you are not only accused but you are excused where it is yours and where truth abides there it is seen and also thy deceit hath confessed the same as from what I have spoken in many places of my book though other things in the same deceit thou hast changed into lyes but that is for thy design So in thine own words I say let all now judge who have the spirit of truth if thou art not one of those misguided spirits who stand up in defence of deceit against the Spirit of Truth that thereby thou mightest cast a stumbling block in the plain way of the Lord that so his people might be stayed in the midst thereof and let your work judge you who have taken part with your deceit acted between your selves in despite to the Spirit of God Thou goest further saying that Judas and the Chief Priests might as truly charge what they did in combination together against Christ upon the eleven Disciples as we charge our act and combination upon the persons of you or the Spirit of God in you unto which I say a lye speaks for our act and combination it was not neither have I charged what is spoken upon you or the spirit of God in you but where any thing that I have writ doth gainsay the evil spirit that is in any of you that is yours and good is it that you have seen a visitation thereby Again thou sayest that in our Epistle we tell of expressing tendernesse towards our Brethren yea and I do so say tendernesse towards my Brethren who are misguided in their spirits subjected under Laws and Traditions c. which stands in the invention by which they are covered in deceit and through their weaknesse they are led forth denying themselves what is just and lawful in the sight of God and this they do through fear in flaverie to the Prince of deceit Thou goest on directing thy false mind in a confused manner to us all whereas thy scope by what I can understand reflects upon the Ministers and then in thy 9. page thou sayest as for the denying our selves liberty lawful or unlawful we are little guiltie of that crime sayest thou so then thy accusation is ceased for if we deny not lawful liberty then are we in the Redemption in which Faith our work shall abide but I plead not to justifie the flesh yet for my own part am I free or not free it is far short of thy knowledge But here thou manifestest thy confusion and contradictions for if any part of what the Law requireth be overcome by that which is without Law then is the requirings of Law denied or if any part of what is without Law be subdued by the requiring of the Law then is it that what is without Law is denied but if thou sayest in thy follie that we denie not the requiring of the Law as thy words must speak otherwise they must speak perfectly on the contrarie then I say thy whole book was spoke in and from a lie and there is nothing more but confusions so thou goest forwards in thy own by-way and then thou speakest of changeable fashions and foolish childish toys in our habits which thou sayest we are pleading for whereas there is no such matter in any one word contained in my whole book In thy 10. page thou demandest what libertie you are charged to denie I say that libertie denied by you of which I spake may plainly be seen by what I have alreadie spoken in my former You tell again of what I spake in that I would give an accompt of my separation from you which thou deniest but that lie thou here spokest on is already returned whence it came for I first did separate from you as I have said the manner of which is discovered in my former book Thou goest forwards doting in thy lie speaking to the Ministers saying that in their causion to the Reader they confesse that my errors from what was written in the Scripture and in my self was that by which I deeply suffered and sayest thou that before we have cast it on the persons of the Quakers whereas as before is witnessed there is no such thing but here thou art found with that deceit in thy own mouth which thou castest upon us In thy 14. page thou repeatest my words which speaks that I have been for divers years full of zeal after the things of God seeking after the knowledg of Christ and then for the answering of thy end thou skippest over divers lines leaving the scope and true meaning of what is related contained in those words I was perswaded and so thou bringest my words spoken
in another place with purpose to shew a contradiction in me When thus thou hast confounded thy selfe in leaving out those words which speaks the truth of my mind Then in the close of the same page for thy purpose thou repeatest these words Wayes most useful but leaves out the word perswaded And having thus done thou requirest of us to tell thee if all that cousider of it may not see us start blind and drunk with abomination and confusion To which I answer no they may not for having here considered and tried thy spirit they may see plainlie that the blinde and drank with abomination and confusion is thy selfe Then thou makest thy Application upon this thy own confusion unto us saying Can wayes most usefull leaving out the word perswaded for clearing my Conscience in order to my upright and close walking with God c. and resting in much fleshlie wisdome and glorying in being covered with deceit stand together in one person To which I answer the perverter of truth no neither have I said any such thing as thou here charge us with for if thou believest my saying that I was covered over with deceit and rested in much fleshlie wisdome then thou mayest clearlie see that it is thy work and not ours which cannot stand together For was not Paul led forth verie strict in zeal and as touching the Law blamelesse and was he not perswaded that therein he was the servant of God for the clearing of his conscience but yet notwithstanding this when he came trulie to see his condition he saw his strictnesse of zeal his service of the Law and his perswasion therein to be all fleshlie and carnal which kind of worship we have too much amongst us and these things are not unknown to thee yet thou gainsayest this testimonie and thou reprovest the Ministers for their tendernesse in saying some of them read it all over In thy 12. page thou repeatest apart of my words in thy owne way and leavest out others as thou did'st before speaking of a spirit which I said was infused in me by the opperation whereof together with what I apprehended of my selfe after a short time there was made cleare to my understanding what followes Having thus in thy confused way spoken thy mind and meaning contrarie to mine thou goest forwards saying That we confesse this spirit from which I had those apprehensions was infused into me before I knew the Quakers After which sayest thou I became affected with those people called Seekers and afterwards met with two of those called Quakers and yet the drift of thy book is to make people believe that I received this spirit amongst the Quakers and so thou sayest we have cleared you speaking in a lye of that we intended for slander but to prove thy work my words thou mayest see speak thus with respect to you where I say by whose doctrine together with what I apprehended of my self by the opperation of a spirit infused into me after a short time c. And then I say that first I shall declare the manner of my enterance into this Belief which manner of enterance may be seen plainly as is expressed by that word first to be the door through and by which I was guided to that belief before spoken so that the infused spirit of which I spake was not before but after I knew the Quakers which snare I was caught in by their words through consulting with my self so that here thou shalt see that this piece of confusion thou hast cast upon us is thy own Again thou goest on with thy former deceit speaking part of my words and laying aside others to serve thy end saying That I tell of the Quakers that which they spake was against all sin yet they discovered nothing of the Mysterie of the Gospel of Christ which is false for what is true speak not so but as it is related it was my wisdome which word Wisdome thou hast here left out and in divers other places of thy book for others of thy false ends thou hast owned the word and made use thereof and for that I said they spake against all sin it is true they did so speak but their words were few spoken after this manner lye not deceive not let your words be yea and nay deal truly with God and man and such like expressions that are one and the same with the Scripture thou speakest on which saith Sin no more lest a worse thing come upon thee which manner of speaking as I have said I concluded in my wisdome to come short of the Mysterie of Christ so that here we which thou chargest with a lye stand free and those words which I spake withall witness that the Lie is thine own canst thou look upon thy unclean work of deceit which thou hast formed against us and not learn reproof What boldness canst thou have to appear hereen Is this from the Lord Or is it not from thy own wilful corruption when thou shalt take part of my words to carry on the design of a lye in enmity against us and leave the other part by which we are justified in the truth and thou condemned in the work of thy lie yea surely it is so and so own it as the work of thy corruption In thy 13. page speaking to the Ministers thou sayest they tell of one vvhom I knevv to be a very serious true-hearted man vvhich vvas converted to your belief vvhich gave me to understand that the person that Son of God vvhich dyed at Jerusalem vvas not the Redeemer of man from sin All which in thy meaning I denie for as before is witnessed they said not so but I said so and if thou wilt so have it they witnessed me in so speaking and not I them and for that I say he gave me to understand that the person that Son of God that dyed at Jerusalem was not the Redeemer of man from sin it is true in the words themselves but not as I say in thy meaning which thing also in the close of this Page thou hast both confessed and denied thy self saying That all which ever knew you wil bear you witness that you own no Redeemer but that Son of God which died at Ierusalem whom say you we witness in us the Light by which you see sin and by obedience thereto are led out of sin If thy words here speaking of the Son of God respects the spirit of that person which died at Ierusalem as I judge it doth then may thy saying be understood in those words We witness him a light in us c. for in him dwelleth fulness of the Godhead by which fulness of his have all those who have lived in his Light received grace for grace Now if this be thy meaning then have I witness from thy self for what is discovered touching the person of that Son of God which died at Jerusalem but if thy meaning must be taken as thou hast said
then thy words are not for that what they speak cannot be but now witnessed by thy self we are not slanderers nor backbiters neither doth that person deserve admonition which spake the words yet if thou wouldst know his name from me though I judg thou art not ignorant who it was it was Simon Dring who meeting with me in the street at the head of Bartlemy-Lane behinde the Exchange had some conference with me the effects whereof as could remember I have declared In thy 14. page thou sayest I seem to reproach you in that I say some of you fasted 30. or 40. daies I say the words themselves speak no such thing neither is it my mind but-as such a work was this discovered for a sign according as thy self hath applied Thou goest further in this page telling of those two spirits which was in me one contrary to the other by which I did many things in my will against my wil and then thou skippest to the end of my book where I say before I was perswaded to comply with you I had a right Knowledge of your belief and practise and then sayest thou here is another piece of my confusion manifested and for a proof thereof thou goest to the end of that relation which declares of what delusions I was in where I have said that I was judged by you and when thou hast thus blinded the truth by this thy own work of despight and so the confusion thy own thou callest us falfe Witnesses which cannot agree together in our Work but who is there that may not see thy vain mind and the false Witness of which thou speakest which cannot agree in one to be in thy self cease for shame cease from disturbing the truth and perverting the right minde of the Lord have I in simplicity declared the way by which I came to be lost and so ensnared by the deceiver that his Way and Works being laid open it might answer to the benefit of others and yet goest thou about to make use thereof for by-ends and to cast a stumbling block before what good might otherwise be learned thereby look upon thy work and behold thy end I say as I have declared before I had a right knowledge of your belief and practise but when coming to be guided by what I had learned in my understanding that fiery zeal of which I spake being in my will brought in darkness upon my spirit by which darkness I was overcome to do many things in my will against my will and for reproof from any of you I received none until that time I have before mentioned and here as to what thou hast spoken thou art left without excuse being witnessed against by the Light of Christ which thou sayest we have accused and the unsavoury stuff it is thy own which thy slandering spirit have cast forth of the bottomeless pit In thy 15. page thou sayest I tell of my believing that what was manifested of God in man was the Light of life and one with himself and that man was the cause of all his distractions and confusions in himself and that man having lost the Kernall and Substance he feedeth on dry husks and being not refreshed with Bread and Water of Life he remaineth alwaies seeking and never satisfied and that eternall life living in us there needs no more thirsts c. And having thus done thou confessest they and many more which thou hast not mentioned are precious truths and sayest thou these being things which the devill most envie we speaking in a lye have mixed with them some of our ovvn deceits thereby the better to make people believe they are errors to which I say why didst not thou declare those errors that so I might have seen my weakness and the people have learned Knowledge but here thou exclaimest against the truth and stayest at home to cover thy deceit but this is to carry on thy designe amongst those who say as thou sayest discovered in those words We strike at the whole foundation at once after which subtile designe thou repeatest a part of my Words which speaks another thing and relates to another end then vvhat is before discovered contained in those Words I shall declare some of those effects vvhich this change vvrought in me and having so done thou skippest to the end of my Relation confounding thy self in not observing the scope and order of my Words and there repeatest the crucifying of my self and burning my leg and pricking needles in my thumbs and such like which thy subtilty calls bewitched stuff though it is true it was as I have so called it bewitched stuff haddest not thou dealt fairlie and trulie with thy self and with me also in taking the scope and order of my writing as things were discovered have I not said those temptations overpowred me at my first entrance occasioned by the fire of my zeal and that afterwards when I came to see my folly I was restored to a right understanding of what was true which thing thou hast acknowledged in divers places of thy book in owning my words which speaks that I was guided in that obedience which was professed by you if then I make a difference between that obedience you professed and that practise I was guided in while under those temptations which I have done in many places then I say where art thou in this thy work if not drunk with new Wine and smothered in the dark Clouds of the misty day behold confusion upon confusion is Babilon overcome is Babilon ceased when so many languages voices and sounds breaks forth and discover themselves in a confederacie against the simplicitie of truth yet will not my people see these things saith the Lord but though they will not see yet will I go up to the Mountain of my holinesse and there will I plead for my Name sake that if may be the restorer might comfort Zion and Israel my glory might see their deliverer Thou goest on with my words which speaks that I was guided not to pluck off my hat to any man to speak the words Thee and Thou not to bow to any man not to direct my mind in drinking to any to pull off my points at the knees and my buttons which were unnecessary and such like things which thou sayest we would loath see go down and therefore give it as though it was the spirit of the devil which bear witnesse against them and so we would condemn the spirit of God and practise of the Saints to which I say thou art denied in what is spoken for that cause and end for which those things were discovered was to shew the rashnesse and forwardnesse of my zeal by which I was guided in all those things without the spirit of God and though the spirit of God should witnesse the deniall of all those things in another which I can yet scarce believe yet I say in that my hastie work of denying them it was not of God
but of the devil and let such who are found in the practise of them see if the same spirit be not the ground of their practise yet do I not judge for judgement is committed to the Son whose light is in you all but for pride and excess I rest silent directing that moderation might be our guide and for a moderation in all those things I find not the spirit of God any where witness against But thou sayest I am a Judas for that I have betrayed thy Light and so I cannot see being over-shadowed with darkness Wel is it so am I a Judas then it is unto thee for that what I have betrayed is thy Light if then this thy Light be darkness my work is true yet however thy Light as touching what we have before spoken is darkness to mine and for that I have done and do my conscience beareth me witness in the sight of God which otherwise were I a Judas a burden would rest upon me but know this I have seene the end of things and have learned to cease from man and if for these things thou smitest at us because I call my work The Foot out of the Snare or a restoration of the Inhabitants of Zion into their place then is it that truth is ceased for it is not that Zion the Citie of the Lord was laine wast and the inhabitants thereof dispersed to the ends of the earth was not the Mountain of the house of the Lord laid low and the inhabitable parts of Jerusalem made desolate yea surelie and a great crie and lamentation there was for the desolation of her people but now the everlasting Father of love in time hath made known his power by which deliverance hath been wrought for his Name sake praises praises to his name for ever And as touching those things before spoken I have given in my witness alreadie they are no snare unto me yet do I not boast in them for that I know much temptation attends upon them therefore I direct to all as I have done before wait for a moderation for the righteous Judge is in his work and by your deeds you must be proved and not by words and your reward shall be accordinglie Thou goest forwards speaking of the restoration of that whereof I say was immutable and when thou hast so done thou sayest we condemn that spirit and way which caused the restitution and so thou goest on passing judgement upon us for what thou hast conceived with thy own feigned imaginations turn over and read once more what I have spoken and see if truth doth not speak plainlie its own meaning and for that thou sayest here are the two spirits we tell on which were contrarie to the other it is true here they are the effects of the one and the effects of the other but as touching that spirit which guided me in the denial of the spirit of meekness and so in the exalted spirit following my damned imaginations if thou canst see what plain words speak I have not cast them upon you but the waie by which I became possessed I have declared the end of which is a warning to others to speak in the spirit of truth deny me if thou canst and whereas thou sayest this thing being so speaking of my delusion I was by you denied I say as to my person thy words are not witnessed by what is before spoken but as touching the deluded spirit read my words in the close of my relation and thereby rest silent for truth hath spoken by which truth is set free In thy 19. page thou repeatest my words where I say that a short time after my compliance with that spirit which entred into me by the observation of your practise and then thou goest back to my second page and there in thy deceit thou borrowest a composed lie of thy own to witness against this truth before spoken but this lie is before laid open and for that I said the entrance of this unclean spirit was by the observation of your practise which practise you declare to be from the spirit it is true I say the entrance was so for the first entrance and work of deceit in me after I came amongst you was my taking up of divers your practises in the imitation the manner of which deceit I have in its place laid open but as touching those things thou hast related as the effects of this my saying I denie neither hast thou any ground or reason for what thou hast declared but herein thou shewest thy busie minde as one loving to pick quarrels and watching to lay a snare before the truth but now receive thy words as thy own O thou shameless man behold amongst men who would have judged like unto thee But to prove thy work of seeking to bring me into a confusion after thou hast discovered thy vain minde in thy own by-waie thou comest in thy 21. page to relate my words which speaks of my hastie forward minde and my own resolved Covenant by which in the fire of my zeal I was hastilie carried forth before the true Light c. which things are true and thy own confusion being laid open thou mayest read them so to be for this hastie forward mind and this resolved Covenant in this fire of zeal was that by which I was overcome and so took up things in the imitation by which was received in that deluded spirit of which I have spoken and so by degrees carried on as I have said for a warning to others that they also come not in the same excess and yet how is it thou canst appear in such a witness as to declare that what I have done is the work of the devil Thou goest on forwards with thy slanderous tongue in this thy false designe and then in the close of this page thou sayest I confess that when I came to the place where the Quakers were shewing the holes I made in my thumbs and telling of those Lying-Wonders which I had been acting many of the Quakers being there all of them judged me with one consent c. and then sayest thou in my 51. page I confess I was restored to a right understanding and my life became a clear light being guided in that obedience which was professed by those people And then sayest thou all this being my own confession yet I charge it upon a spirit which entred in me by the observation of your practise and so thou goest on with thy refuge of lies and then ask if ever such a heap of confusion and falshood was uttered and signed for truth c. but those things being cleared alreadie I shall let them pass onelie thou speakest here of lying-wonders which either discovers thy meaning that what I have related are lies otherwise they are the works of a lie wrought and witnessed in me by that deluded Spirit which led me forth in obedience to them now if thy meaning be thus then is thy
witness true but if thon meanest that my words are lies then why is it that thou didst not witness any one of them so to be that so I might have seen my errors but herein is thy subtiltie seen Thou goest further uttering much words to us for what thou hast feigned in thy own imagination and then in thy 23. page thou askest Is there any in this City but they are ashamed to have a hand in such a filthy thing speaking of what thy imagination hath conceived which thou hast cast upon us to which I answer nay surely I judg there is not any but thy self and so receive these thy own words consider thy work in this thy confused thing wherein thou hast been forced so often to clear us both with thy own words and also with mine of those things thou hast so often accused us of and to the world declare thy selfe whereof all the world cannot prove us guilty of these deceits and open manifest inventions wrought by thee further then to testifie against thee and that spirit in thee and them by which thou wast helped in this thy workes of lyes and slanders which are one for the sorcerer the murtherer and the lyer is one spirit so thou who hast cast these things upon us which thy selfe doth testifie we denyed and for that cause judgment was given and a witnesse for truth hath appeared to the world let all men see by what spirit thou was led Was there ever such a thing done amongst the people of God had'st thou lived in the Apostles time wouldest not thou have slandered the truth the persons of the Saints with the act of Simon Magus though it was much better then this of thee who fell the truth for a lye wouldst not thou have charged the act of the incessious person upon the Apostles and that of Annanias and Sephira upon that spirit which appeared in them and that of Judas upon Christ and his Disciples which is the like case all these being thy own acts thou hast appeared in their spirit and then thou castest thy Work upon us and now had this been just dealeing to accuse the innocent or have you done here as you would be done unto nay wouldest thou have the false witnesses in this thy paper cast upon the innocent the abominations that is of thy selfe cast upon us this being the true case between thee and us whose persons thou hast slandered take it into consideration and let the light of Christ of which thou speakest be Judg in you whether you have kept the Royall Law Do as you would be done unto let him be witness between us and you whose spirit you have blasphemed this daie also let all the Judges of this Nation give their testimonie and all that understand Law between man and man if such a witness deserve not punishment suitable to his Slander who would dare to be a witness against others in things he never saw nor heard though I am far from desiring that any such thing should befall thee but that thou mayest come to see thy unjust dealing after the manner of men in that thou darest to act and witness such contradictions and confusions as is in this thy book and become a certain witness to that thou never saw nor heard and so speak thou knowest not what and yet notwithstanding thou hast thus discovered the vain deceit of thy own minde that thou shouldest for a cover thereof to darken the understandings of the simple dare to appear with such an appeal unto such persons of sound judgement and clear understanding in respect of those things whereof thou speakest as they are O man where art thou if not beside thy self Is thy understanding laid aside or art thou predominate in thy affections that thou mightest boast in vanitie was there ever such a thing done by any that feared God a moderate Heathen would have blushed thereat But now how art thou falne and how hath envie besotted thee in this thy work These things and much more of which I am ashamed to speak hast thou prepared a work for and they for thy work Did not Haman insult against Mordicai and so brought the evil upon himself which was designed for Mordicai and is it not so between thee and us hast thou not laid a snare before the truth to intrap us and then prepared a scourge but now thou hast brought that evil upon thy self which thou intendest for us and here is thy deceit made manifest Having thus discovered thy uncleanness and work of a lie thou goest on in thy 23. page with my words where I say that I had a clear understanding of what your Ministry held forth and a right knowledge of your belief and practise before I complied with you and then sayest thou here I adde another lie to cover the former and so I go about to clear you again to which I answer as I have cleared alreadie what I have spoken is true thy deceit being laid open thou mayest read them so to be have I all along in my book discovered the truth of things that those scandals which have passed abroad might be seen and witnessed against Nay couldst thou have done more thy self had the case been thy own and yet for all this goest thou about to reproach and revile me for that I have thus done and that by turning truth into lies and so make a scorn and derision of the work of the spirit and yet doest thou justifie thy deed as though thou wast thus guided by the spirit let all those of whom thou callest to witness between thee and me whose eyes are in their heads bear witness in truth without partialitie between us and then shall they not see thy follie yea also read thy self and thy own condemnation that so thou maist for the time to come learn more wisdome and not dare to appear in such a fair show as though in love to truth whenas thou makest thy self manifest to be a devourer of the truth In thy 26. page thou confessest thy self that I tell the occasion how I came to be lost in my understanding and so distracted and confused in mind and then thou goest on repeating my words which discovers the occasion to be another thing then your persons and yet the whole scope of thy book is intended to make people believe that I cast it upon your persons and again thou acknowledgest that what I have here discovered is for the clearing of truth and yet in thy confusion thou callest this subtiltie but if so then thou art subtiltie for that thou deniest not by these thy words but that it is for the clearing of truth was not deceit uppermost when thou appearest in this work and thy understanding covered with darkness yea surelie and so it was and here that judgment of which thou speakest is witnessed out of thy own mouth to be thy own for if it was the true spirituall Light which let me to see
professed by you witnesses against me that I have not so done I say by that truth of which thou speakest I denie thy words and that from whence thy words came and this is a Standard from the Lord in defence against thee and the depth of thy back-sliding work also and now shall the people mourn because of thee who hath so much appeared in defence of the truth and yet art found thy self smothered in such filth as thou hast here appeared in a man of unclean lips and defiled tongue shall not all in whom there is the least measure of truth bear witness against thee Yea surelie they shall so if they appear for truth as I have said without partialitie And now is it that it is thy self who hath sought thy own and not the good of that whereof thou speakest but hath brought a ten-fold greater reproach upon that truth professed by thy self then can be witnessed I have and for that thou sayest I consulted with the greatest enemies of truth in the Nation I denie thee thou bodie of deceit how is it as I have said thou darest to speak what thou neither saw nor heard yet not so alone but also foretold and as I have said witnessed to thy face when privilie thou wentest about to enquire of one if the Anabaptist or any other had not a confederacie with me in what I have done Is this the work of simplicitie Nay surelie it is not I say I did not consult with any neither was there any addition or exchange of one word but what is my own all which I yet own and am fully satisfied in being witnessed therein by truth onlie for that I was perswaded to ingage those Ministers and so have brought them under the reach of thy Snare when in truth as to them were it not for that mistake they stood free in what they have there done and also for that I was overcome in such a great mistake and carried aside by vanitie in that deed of engaging them I say onlie for these things I have much been disquieted and it doth repent me that I have appeared therein but for the rest it was not mine but anothers whose work shall abide and for this to prevent thy former lying spirit I declare that not one of those Ministers or any other person who would have stored me up herein I say not one of them have the least knowledge of what I have here done neither shall it be known to any one of them until it be published to the sight of the world and now for that evil thou hast declared to come upon me fear possesseth me not but I bear with thy weakness therein yet for the reproach it is thy own and for that thou sayest I gainsayed and turned into fables and believed lies it is true great was my follie I did so yet in thy meaning thou art denied for they were not peremptorie acts on purpose to oppose the spirit of God but I was guided therein through mistake in much love towards God the manner of which mistake I have plainlie laid open and let all be warned thereby for truth changeth not and for the Priests making me their refuge there was no such thing for I was guided of my self to go unto them and being wel known to some of them they gave credit to my words as touching those things whereof their names were intended though they saw not my work which was one and the same as though they had seen it for the thing it selfe being onlie a Relation and no discoverie of judgment Did I make known in few words what I had declared in many words and were those few believed then was there as good faith in believing the truth of the one as the truth of the other but that thy contentious mind must be at work Thou goest forwards saying Was I brought to see my sin and yet I heard nothing of the Gospel I say I have not spoken that I heard nothing of the Gospel but if thou here meanest that I did not hear any thing of the Gospel then hast thou spoken thou knowest not what for I have heard and seen the Ministrie of the Gospel and the power thereof but for my believing of lies and gainsaying the truth I say by the Spirit of truth is that Spirit from whence thou hast so spoken denied and had I dealt with Abel my Brother like Cain or turned back into Aegypt like Câ—re then would their judgment have rested upon me but as I have before spoken fear possesseth me not my conscience beaâ—ing me witness in the sight of God but were it so I had dealt with Abel like as did Cain yet neverthelesse the day of my visitation had not been over neither had the Law power over me any longer then I had been a servant unto corruption for when Cain had killed his brother there was yet mercie if that he encreased not in his uncleanness as the spirit saith unto him If thou doest well thou shalt have thy reward if otherwise then sin lyeth at the doore Now where either of us are found in ungodlie deeds the Lord rebuke us but for thy railing Accusation and turning truth into lables and so making lies thy refuge thou art come up for proof before the Lord by whose spirit thy spirit it is which is savoured and tried unto whom thy voice is known and witnessed against as being the voice of a roaring Lyon and a ravenous Bear and not from the spirit of the Lord and now is it that thou art the man who hath ensnared thy self and brought a prejudice upon the truth for that thou hast consulted with the Beast and the false Prophet and so thou art become the devourer and here is Judas and the chief Priests and their false Witnesses and here are the lies and the confusions least simple mindes should be led with a lie through the some of the Frogs And now art thou made manifest in this thy work as one who is gone astray out of the plain way of the true shepherd and so art become a stranger to the flocks of his Companions wherefore learn hence to stay at home and receive teachings from that true shepherd that thou mayest know his voice and follow him who gives to his chosen eternal life who is the Light of the world and â—nlightneth everie one that cometh into the world whose judgment is true upon his enemies and whose condemnation abideth for ever Wherefore a Word to those three sorts of people of whom thou speakest who may be concerned in what I have done To the first sort Those who have received the Light of Christ whose eye is in their head who are come to any measure of the Annointing who are joyned in the Election to you I say is this deliverance from the bonds of iniquitie and from that Captivitie wherein you were carried aside from the peaceable union and enjoyment of the eternal love to you is this deliverance