this is a wicked way of thee to prove us deceivers by slandering us adding more to thy own sin and the more will be thy burthen in the day of the Lord when plagues and torment is thy portion from which thou shalt not flye though now thou be above shame Farther saist thou We perswade soules not to believe that that man that was crucified and rose again c. Shall so come again to judgement as he went away and shall raise up men and women out of their graves and cause them to come into the valley of Jehoshaphat thou saist we strive to beate soules off from believing this c. Reply O how swiftly thy lying tongue runs without feare as though neither God nor man took notice of thee or that ever thou should be called to question for them many lyes together thou hast here foulded up in one thy lyes I deny and this to be one hast thou set thy selfe to tell lyes O abominable wickednesse maist thou not tremble when thou considers what thou falsly saist of us contrary to my words who said in the truth of my heart we own him to be what the Scripture speaks of him and not otherwise it seemes thou cannot believe when I speake truth I number up thy lyes and returnes them backe to thee to read and by all this is it not true that thou art of the same spirit with thy fellow and abounds more in lyes as I said in my first his was but about 3 thine manyfold more but thy lyes is no testimony against us that we are deceivers but they shall lay heavy upon thee at one day when we shall be cleare for in the affirmive I further say that that Christ Jesus that was crucified and rose again shall come as he went away to judgement and the dead shall be raised and every man shall receive according to their deeds and he shall set to judge the Heathen round about according to Joel 3. and thy portion in that day shall be howling and gnashing of teeth for the lyars Portion is the lake Thou saist again the Quakers make no difference between that light wherewith Christ as he is God hath enlightned all and the spirit of Christ he gives not to all Reply I put thee to prove that they are contrary or devided one against the other for thus Christ saith I will send you the comforter even the spirit of truth which must needs be the spirit of Christ and he shall reprove or convince the world of sin and of righteousnesse now mark that same spirit of the Father and of the Son who is the comforter of the Saints is the same and not another that doth reprove the world he that can read let him understand the world cannot receive the comforter yet have they given to them that which doth reprove them which is with the light of Christ Jesus of the same and not contrary nor divided if thou hast an ear thou may heare the error is in thy selfe who art without understanding Further thou saist They say that every one hath that which is like the spirit of Christ even as God as the spirit of Christ which thou saist is desperate blasphemy and cryes out with an out-cry O wonderfull deceit c. Reply I would have all to take notice that thou hast wronged my words in wresting of them for thy wicked purpose to have a ground of slander there is no such words in the tenth Page of my book which thou quoatest but in one place I say till thou prove the light of Christ John 1. 9. which thou confesses every man hath to be contrary to the spirit of Christ Mark 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 words I must own But let the sober Reader take notice how fouly thou hast wronged my words * leaving out the strength of them to take occasion of slander when thou had proved the light of Christ which in John 1. 9. is spoken of to be contrary to the spirit of Christ then had been a better season for this charge against me O thou impudent and shamelesse man so unjustly to deal against the upright who envies thee not but pitties thee therefore when thou or any man can prove the light of Christ spoken of John 1. 9. and John 8. 12. to be contrary to the spirit of Christ then I may own the judgement and charge upon me but till then thou art proved a lyar for the light of Christ spoken of John 1. 9. that light is one in union and not contrary and is of the likenesse of the spirit of Christ and as * good in its measure and these words I stand to to vindicate against all thy lyes and wresting of words and out-cryes who is an unfit fellow to judge what blasphemy is who is so blind that thou knowest not the difference of words betwixt before and from as I have shewed Repent If so be thou may find mercy Then further thou saist to cover my selfe and deceit I doe apply that which should be to the children of God c. And yet cannot reprehend my answer which is just and saithfull that the Children of God were alwayes counted deceivers and this is true as thy selfe confesses but wickedly saith in thy answer and most lyingly too and blasphemy is fallen out of thy mouth The Devil knowes how to take Childrens bread and cast it to doggs Reply Now let all consider what thou hast said Christ Jesus is the bread of life that came downe from Heaven the childrens bread and they have no other Now the Devil cannot take Christ Jesus who only is the childrens bread and give him to doggs O horrid canst thou behold this and not be smitten to the heart what wickednesse and ignorance lodges in that heart that can utter those things Though thou think thou hast done bravely in thus saying yet the wisedome of God turnes thy words upon thy own head into confusion and grievious error I deny it though thou affirme it that the Devil can take or knowes how to take Christ Jesus and give him to doggs Further thou saist I am grieved that thou shouldest say none but a company of Notionist and Ranters c. are carried with the Quakers c. and saist thou this appears in all mens sight c. Reply Thou art a lyar I am not greived at thy flanders and wicked reproaches But rather rejoyces therein that I am one worthy to beare them and all men that can see sees thee a false accuser herein for such who have feared the Lord and served him and are and have been honest and upright to God and man have owned us and have been neither Ranters nor such like and we rejoyce if any that hath been so be turned from it unto God to live in righteousnesse though thou note it for a
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
in thy book though I have written against the book for though thou speak Christ words and the Apostles words yet thy voyce is the strangers and thy voyce I deny what ever words thou speakes and is not befooling my selfe and here I could justly end my discourse and what is said is sufficient to manifest thee and me to the honest Reader And thus far thy weapons of slanders are broken and thy refuge of lyes are layd-wast and this also is cast by as our spoyled prey of Babylons treasure and trampled upon and know that we are of God and he that is of God heareth us and to our God shall all bow and before him tremble And whereas thou seemes to be greatly offended and stumbling very much at my answers to thy Queries because thy carnall conceptions is not satisfied nor thy vaine minde gratified having as thou thinkst great occasion against me thereby which causes thy mouth to be opened in vapouring words aloft against the simplicity of the Gospel not understanding my words for the things of the Kingdome of God is a parable to thee and sealed from thee never to be known in the reason in which thou judgest But in short thus I Reply I did not purpose to answer fully to them to feede any mans wisedome with my knowledge of the things of Gods Kingdome for the Queries were not fully directed to the Quakers so that quench thy anger and according to my answer goe seeke a further answer or else be thou still unsatisfied from them who are led with a spirit of delusion for such a direction requires no full answer from me nor any of us who are in the truth and not in the delusion neither did I purpose nor doe I at any time to answer fully to such things are directed in a great part to others I am not a servant especially to them that are led with a spirit of delusion to fulfill thy will But yet the short answers that I gave which was not in the behalfe of delusion but for the truths sake I still own though thou cannot understand them but products many bad lying wicked consequences from them and my purpose was not to feed thy foolish wisedome in answering nor to satisfie thy reason to receive praise from thee or any man for so I know it must be in hearing and seeing thou must not perceive nor understand who art of the generation hardened and in parable is the Kingdome of heaven unto thee and I rejoyce the rather in being a stumbling to thee in that state wherein thou standest then that I should have gratified thee for I seek not nor receives honour from man in what I doe but is covered from the worlds knowledge and know this if thou cannot receive the Kingdome of Heaven as a little leaven thou shalt never know it But yet how wicked art thou in this also though not understanding me in what I said yet so fouly wronging me with above 30. false charges and slanders from my words which thou reaches not the knowledge of so it will be enough Reply to sum up thy lyes and send them backe to thee to seeke them out and an evidence for them and the Queries and my Answers shall stand as they are to be judged of by honest men while we are both silent in our own cause they are to be seen at large in my first Book The true faith of the Gospel contended for c. in the 26 27 28. pages And whereas further I speake at the end of my Answers of Christ within the hope of glory and said it is that mistery which long hath been hid from ages but now is made manifest and declared and though the wise of this world cannot receive it but speaks evill against it yet it is deare unto us and so much more precious because despised by such as him and such things are a testimony to us and against you viz. our enemies c. As in my 29. Page of my first may be seen and most wickedly this or part of it he calls bablings and saies he passes by it O horrible impudency what marvell that he should so belye me when as he hath called the very Scripture truth spoken forth in righteousnesse bablings and these things I leave the Reader to Judge of and all his lyes thrown upon me impudently and consider what ground this man hath from my answers to be seen in my first booke to broach out and belch out such a number of lyes and slanders in 5. sides of paper not any one of them charged against me falsly were spoken by me or ever in my thought to speake or ground given by any of my words for such productions as it is seen what lodges in the heart of such a fellow even desperate wickednesse who is without any shame or honesty who dare utter such things against the upright who hates not his enemies but while I am clear in the sight of God from all his false slanders I matter not what John Bunion say of me who is as a man given up to wickednesse who in lesse then a sheet of paper hath uttered 30. lyes or more which I may particularly manifest before he can find evidence a great wickednesse can this mans converts be good while himself is unconverted is he a minister of Christ for shame let it not be told so well I beg not vengeance against him but leaves my answers to be read who wil clear me from his lying consequences most wickedly conceived and as wickedly uttered By one of Gogs Army against a member of Jesus Now I come to reckon up his damnable Doctrines and errors which are contrary to the truth as will manifestly appeare to him that is spirituall some of them damnable without comparison John Bunian said That Christs second coming is not his coming in Spirit for his coming in Spirit is no coming He saith this or part of it is a lye made of him by me when as severall witnesses doth testifie in righteousnesse that those very words were spoken by him in Paules steeple-house in Bedford towne May 23. 1656. as is witnessed and yet this man is so impudent that he denyes what he spake or is ashamed of his words and so would cast the lye upon me who is cleere and the wickednesse lyes at his door and whereas he would prove that the second coming of Christ is not his coming in Spirit I say I will not begg him to believe it but as he believes so be it unto him and all that he saith doth not prove but that Christ promised and fullfilled to his Disciples that he would come againe to them mark againe is a second time If any man hath an ear let him hear And then he saith he will not trouble himselfe to lay this to my charge in that it was said of him Christs coming in Spirit is no coming it may be he repents of what he hath said being better considered
TRUTH the Strongest of all Witnessed forth in the Spirit of Truth against all DECEIT And Pleading in Righteousnesse its owne cause to the understanding of the Simple against a very great number of lyes slanders perverting of the Scriptures contradictions and false damnable doctrines held forth by the INDEPENDANTS AND In particular by one JOHN BUNION one of Gogs Army in two severall Bookes put forth by him against the despised scattered People called QVAKERS AND IS A REPLY Unto his second Book CALLED A VINDICATION c. Wherein what was wanting in his former of fulfilling wickednesse is now appeared by his adding sin unto sin against God and against his owne soule And this is to cleer the Truth from above 100 of John Bunions foule dirty lyes and slanders By a friend of the Truth as it is in Christ Jesus and not as it is in mens carnall apprehensions EDWARD BURROUGH LONDON Printed for Giles Calvert at the Black-spread-Eagle near the West end of Paules 1657. TO THE READER FRIEND THOV hast here a very great number of * lyes and slanders and unjust dealing and false doctrines c. Laid open and reproved in plainesse and not in hypocrisie and of contention there is not suddenly an end being begun therefore seeing the unbelieving heart of John Bunion cannot believe me when I speake the truth in justnesse nor may I beleive his lies and slanders uttered in hypocrisie what is laid downe is left to thee soberly to judge of betwixt us while we are both silent And this know the one is a Deciever and the other is as a Deceiver yet true and thus may thou weigh things equally First considering of many lyes and slanders truly charged upon him in my first of which he is guilty from his first and he hath not at all cleared himselfe of them in his second which an honest man ought to have done before he had gone further for I soberly desired witnesse of what he said But be hath added to the number of his wickednesse and not proved justly what he hath said against us And it is not for his sake for little hopes I have of his conversion but the rather that he will be hardened nor for my owne sake as if I were unsatisfied concerning him that this is written but to undeceive the simple of what his wickednesse may falsly suggest into the minde as if all were truth that he spoke if his wickednesse were not reproved Againe Consider that I have cleared the truth of my words which he hath wrested and thereby taken occasion against the truth by answering his owne conceptions and not my plaine words so my words which are words of truth being defended all his reply is made void So I have not so much desired to answer every particular of his words as to vindicate my owne words and the truth from his false slanders and accusations London 12. month 1656. E. B. TRUTH the strongest of all Witnessed forth in the Spirit of Truth Against all DECEIT O HOW hath Satan filled the hearts of men in this generation as well as in former ages with envy against the truth and with wrath against the way thereof and how hath he filled them with craft and deceitfull subtilty to offend the way of the Lord in all manner of persecuting and evil speaking against it openly and also in secret gainsayings in hipocrisie and how are men armed to defend themselves in their naughtinesse laying hid under the vaile of fair speeches and fine arguments using the Scripture in the words of mans wisedome to oppose the power and life of righteousnesse even as the Scribes and Pharisees of old how zealous were they in their observances and in fulfilling the Commands and traditions of their fathers having set themselves in Moses seat professing Moses and the Prophets words and yet persecuted Christ the life and substance of Moses and the Prophets and as it was then so is it now how are Christs words and the Apostles professed and preached by such who are enemies o the life of Christ made manifest in mortall flesh and secretly opposing the doctrin of the Apostles who said Know ye not that Christ is within you except you be Reprobates But the mighty day of the Lord is come and comeing wherein all hearts are made manifest and the secrets thereof discovered and the light is springing out of darknesse and the Sun is breaking thorow the clouds to give light to all men and Nations and the great whore which hath decked her selfe in divers colours to deceive shall be made naked and bare and the day of great striving is come and now every man stands up for his interest to defend his possession for the just Judge standeth at the doore to enquire by what Law every man holds his Inheritance and he findeth many holding their Religion and Profession by the traditions of men only and not by the Revelation of Christ Jesus in them and such he will dispossesse though they strive against him yet all is in vaine and though they plead Antiquity yet that will not prevaile and in that the day of great striving is come betwixt the Lamb and his followers the Draggon and his followers every one of that Party appearing with such weapons as the Devil hath armed them withal and with such Armour as the wicked hath they come appearing under divers colours to fight against Zion yet under one Head and Prince of darknesse and unto one Purpose even that the seed of Jacob may be rooted out and that the way of truth may not prosper that then the wicked may goe on in their wickednesse without reproofe and ungodlynesse may be hid under hypocrisie and above all other means that is used at this day to keepe up the Kingdome of the Devil and to offend the Kingdome of Christ this is Cheife striving against the light of the world opposing it and denying it and by crafty arguments and cunning speeches seeking sutable Scriptures as they suppose to ground their false arguments upon against this very thing that the light of Christ is given to every man that comes into the World or that the light which convinceth and Reprooveth every man of sin within him is not the light of Christ nor worthy to be taken notice off but naturall and such like and no way sufficient to life and salvation if the unjust men persecute it is such as walke in the light of Christ Jesus that cannot fulfill the wills and customes of men and so are not of the World but contrary to it in all its wayes and workes which are evil and if the wise men of the World make any argument it is against the light with which Christ lightneth every man that comes into the World so that all the envy of the Devil whether under this or that colour and appearance is against the light of Christ Jesus and them that walke therein and if the light be but denyed and not balieved in
nor regarded then may the Devil have whole Possession of the heart of man and if the light of Christ Jesus within be owned and loved and walked in then Christ is received and there the Devil is dispossessed and therefore it stands him upon above all other things to possesse people against the light within which Christ hath given that then he may not be discovered in the heart but may keepe all his goods in peace and have quiet Possession in his habitation Well be it so though all men of that Kingdom doth gainsay the light of Christ by this or that way of wickednesse yet it is precious unto us and I cannot but earnestly contend for it against all gainsayers and yet strives not for mastery to our selves nor to exalt any thing of our selves but only the Lord and his truth which he hath made more deare to us then either life or name or liberty and though so it be that this way be spoken evil against every where yet the Lord owneth it and us who are faithfull therein in the presence of our enemies to the confounding of the wisdome of this world and whereas John Bunion hath formerly set himselfe divers wayes to oppose the truth under the account of his great zeale against error but especially in a Booke sometime since put forth by him thinking thereby to offend the way of righteousnesse and now a second time hath appeared with a defence upon his former called A Vindication c. Of the former and his defence is more to the laying open his folly and to the uncovering of his blindnesse and wickednesse then his first offence given by him which caused me to write in short four sheets of paper to clear the truth from what he had spoken against it And now having again a second time appeared in many words without knowledge yet in great zeale hath brought forth many things reprovable even lyes and slanders and evil speeches in abundance yet with great pretence of holynesse and sobernesse and he hath not only helped me but the truth which is my cheife and moving cause that the truth may be clear of this my second Reply unto him and not for my own sake in any thing for I more prize to be accounted a foole and dispraysed in the world then to be honoured thereby and when iniquity shall come to an end and transgression shall be finished his shall be the Kingdome and the Inheritance of Rest eternall that hath kept himselfe clean and pure from a lying and slanderous tongue and who hath done righteously and fulfilled the will of God For it is not every one that saith Lord Lord that shall enter into the Kingdome but he that doth the will of the Father which is in heaven and in that day when the Booke of all consciences shall be opened and every thing brought to judgement then shall the light in every ones conscience answer the Lord in the justnesse of his dealings and even then if not before shall this John Bunion know the light in all mens consciences is of force when he shall be judged and then shall he see he hath wronged the Lord and dealt evil against his own soule in speaking evil of what he hath not known and in giving false judgement of what he hath not understood and till that day I leave him without praying for fire to devoure him only may reprove his lyes errors contradictions and false dealing and clear the truth from his false Charges and only to the most cheifest things whereof he accuses us in short I may Reply And whereas thou saist There is one that hath ventured to stand up against the truth and hath published a booke in which there is a great number of Heresies cunningly â—ented by him and also many things there falsly Reported of thee To which I answer that same Booke published called The true saith of the Gospel contended for c. Shall clear it self from this reproach that I have not stood up against any one truth or uttered any Heresie or lye against thee * but in that Booke did witnesse forth the truth against many things falfly layd down by thee against the Quakers and that same Booke with sobernesse read without partiality and prejudice doth clear it selfe from these false aspersions and prove thee a lyer herein and I leave it to the honest hearted to judge who reads that book while I with patience and not seeking any revenge doe bear thy reproaches counting them greater riches then thy praise And farther thou saist Only by the way thou thinkest good to mind me of my cloathing my selfe with the words of the Prophets and Apostles c. Answ. true enough by the way out of the truth and out of Christ who is the way hath thou spoken this and so hath uttered in falsehood and by or out of the way neither have I cloathed my selfe and yet am I cloathed with the life of the Prophets and Apostles and not only with their words nor do I fight against them though thou falsly say it but bears witnesse unto them in doctrine and conversation and against thee all the seed of evil doers and take backe thy own words to thy self who art in that generation which hath the words but art without the * life in the evil life Farther thou saist I have broken out with a false Testimony of John Burton and thee at which thou seemest to be much offended that I should say thou art joyned with the broken Army of Magog and hath shewed your selves in the defence of the Draggon against the Lamb c. Reply what needest thou be troubled at this have I not spoken the truth and have I not said well herein for you are joyned with all the wicked in the Nation and as lyars and swearers and drunkards persecutes with violence and as the proud and wanton are filled with scorning and singing wicked rimes in the streets even so also are you come in Print and all of you against them called Quakers the drunkards and swearers they beate them and abuse them and cast them as for dead into diches with stoning in the high wayes and in the streets beating downe with staves and the wanton they sing there rimes in scorne in Alehouses and Taverns against them and thou and thy fellowes and generation appeares in open Print slandering and reviling them yet in pretence of zeale for God and all this you doe against us who have the witnesse that we are of God and that the whole world lyes in wickednesse and now are not you all joyned as an Army and doe you not shew your selves in the defence of the Draggon * what wrong I have done you let the upright in heart judge whether I have given false testimony against you or no and though you have noted it for a lye in the Margent yet the lye is thy own who hath gain-said the truth herein and called it a lye and I have
dealt justly with thee in the sight of God and all that know him and when the booke of thy conscience is opened thou shalt also confesse to this thing when thou standest condemned with them with whom thou art now joyned against us who have the testimony that we are of God and worshippers of the Father in the spirit and truth and my words were spoken by the spirit of the Lord and that in thy conscience shall witnesse them in the day of the Lord though now thou Opprobriously say * here are flung into the wind And whereas thou seemesto be greatly offended that I should say parte of the first booke is a Corrupted grain of Babylons treasure c. But have not I spoken the truth herein also when I say I have numbred up part of your work and this is the sum thereof that part which I have numbred viz. your lyes and false reproaches against the Quakers is a corrupted grain yea and of Babylons treasure too I am not ashamed of my words though thou would defend your worke by saying Your discourse was of the Birth Righteousnesse death blood c. And of the second coming of the son of Mary c. To which I say these things and the knowledge of them by the spirit of God is not counted by me Corrupted nor of Babylon though now I answer as in my last the words I own but thy voice I deny and knowes it to be the voice of the stranger and for this saying ha I not nor never shall have any burthen upon my Conscienâ—e though thou would say it but 't is cleared in the sight of God even though I say all that thou speakest I deny or thy speaking of any thing of the Kingdome of God with thy lying spirit And whereas thou art offended that I should say you are described to be the flock of Ishmaell and of the seed of Cain whose line reacheth to the murdering Preists c. And thou saist I am very sensorious and utterest many words without knowledge c. Reply Yea your words doth describe your nature for by your voice I know you to be none of Christs sheepe and accordingly I judge in just judgement and in true knowledge and doe not falfly sensure nor utter words void of knowledge and my words shall be witnessed by you in the day of the Lord Envy is of Cains nature and seed and in that you are and lyars are of Ishmaels stock and you are guilty of that let the sober Reader try and you are among the murdering Preists party and close joyned to them in doctrin and practise especially in writing against us Now no wrong have I done you that thou needest to be troubled and seekes to cover your selves by thy faire words in thy answer as if you were righteous but all will not hide you your works make you manifest to be no lesse then what I have said of you Then farther thou art hot against me in that I say you are found enemies to Christ revealed in his Saints and this thou hast noted it in the Margent for false but thou dost not well to be angry it is true what I have spoken thy own words doe prove it in saying there was nothing in thee to be taken notice of this was a denying of Christ within and such as deny him are found enemies to him within So the lye is thy own who hast denyed truth let the wise Reader judge and thy many words in a pretending answer will not cover you from the guilt of what I have charged upon you and not falsly and what I have said hitherto is true and not false though thou fainingly say thou marvels I should be so over-seen as to utter so many false things in so little a space nay my understanding was open when I wrote forth that book at which thou art so tormented that it hath caused thee some months travellin anguish to cleare thy selfe and yet cannot be at rest and thou art over-seen who resists the reproofe of thy wickednesse Then thou goes about to justify thy brother Burtons words who wickedly laid it down as thou immpudently goest to justify it who joyned in his accusation and slanders Quakers with Ranters and this would thou justify we are one against my just answer which denyed them in the fourth page of my first where I said between Quakers and Ranters there is no more union c. then betwixt light and darknesse good evil and that answer stands untouched by thee and is true and in justifying John Burtons wicked slander thou art more wicked in comparing the Principles and saist it will appeare they agree in one c. But what a wicked course hast thou taken to clear him by adding thy own wickednesse let all consider that reads for doe not I desire in plainnesse in my first in these words if thou dare lay * the Charge only upon the Quakers write in plainesse and bring testimony of thy accusation and thou may receive a farther answer but not a word in plain answer to this is returned though soberly desired neither time nor place nor witnesses evidenced to clear your selves of your first slanders which had been more honest then to have slandered afresh passing over your first but it seemes you cannot cleare your selves in honesty and so fulfill your wickednesse by adding to your lyes and slanders as thou impudently doth in thy comparing the principles of the Ranters with the Quakers And to save thy brother from shame guilt thou art fallen thy self into the snare justly may be judged to exceed him in wickednesse and thou saist with shame to thy selfe I repeat it that the * Quakers will not own Christ without them but thou brings not testimony of this asserion til then be thou reckoned and shall be plauged for a lyar which will be for ever for we own him as he is ascended far above all heavens who fills all things yea and without us too so that instead of proving the first false accusation thou adds another slander and the * second thing wherein thou compares them is unsound for though we witnesse yea thousands yet we need no man to teach us but as the anointing with in us as the Saints did 1 John yet we cry not down the ministry of God but ownes it and cryes down such by whom people cannot come to the knowledge of the truth though they be ever learning who Preaches for hire and goes for gifts and rewards and loves the wages of unrighteousnesse and this was the Apostles doctrin as it was ours and is no heresie though thou may so judge it for we say by the same spirit as the Apostles did they that are of God heareth us who are in the truth which is but one and there is not another and the Apostles which witnessed the Saints needed no man to teach them did exhort them and yet did not condemn principles by
practice Then thou goes on and sayes The Ranters are not for baptisme and breaking of bread and are not the Quakers the same But what doth this prove and thou saist the Ranters are without sin and how farre short of this opinion are the Quakers and the Ranters would not own the resurrection c. And how say you Doe you believe the very bodies shall rise c. Reply Friend this is farre short of proving these things upon us by querieing them to us let the Reader consider But it may be impudency hath not so wholy eaten out honesty in thee as that thou dare charge us wholy with these things but would Intrude into us by thy Questions as though the thing were so indeed but thou may be ashamed of thy worke is this sufficient proofe of evill against us to aske us whether it be so what hast thou proved in all this against us if we were guilty thinkest thou we will accuse our selves this is absurdity and wickednesse in thee falsly to charge us and to bring no better evidence but thy bare words and as we deny the Ranters so doe we thee and sees you both to be enemies to the life of God But thy last and cheife proofe as thou thinkest that we are one is that the Ranters are sinners and the Quakers are lyars the first I will not vindicate but this last is disputable and thy proofe of it is first thou saist from what thou hast said already to some pages of my first booke to which I have Replyed and leaves it to the Reader only doth say thou hast not yet proved one lye against me in the sight of God not men thou art the lyar if thou say thou hast and honest men shall be judge betwixt us and thy second proofe is more to the discovering of thy ignorance then yet hath been and to clear thy selfe from my * charge against thee viz. to be a wrester of the Scripture which yet I stand to thou art fallen into grievious error my first charge is true upon thee that thou perverted or wrested that Scripture Rev. 13. 18. in saying the Lamb was slain before the foundation of the World for that Scripture saith since or from the foundation of the world hast thou no more sence art thou and all thy company so ignorant that you know not betwixt before and since a time how are you blinded and yet persists in your wickednesse and will not be reproved therefore this is a double iniquity in thee to thy shame remember it for I have said true though thou understand it not * there is as much difference betwixt before and since in that thing as betwixt a lye and truth for to say the blood was shed before the foundation of the world as thou dost is a very lye but to say it was shed since or from is truth and that Scripture is truth Rev. 13. And thou art the lyar wrester of it I have not wronged thee in my first though thou impudently and ignorantly would clear thy selfe and lay iniquity upon me but further to clear thy selfe thou saist thou said in Gods account it was shed before the world was and this is little lesse then blasphemy what is God a hypocrite like thy selfe to account that for truth which is a lye as I have proved O horrid error and perfect blindnesse but this wil not cover thee nor thy shame from the eye of men where is thy proofe for such a doctrine that God accounts that which is a lye for truth largely is manifest thy folly Repent if thy heart be not void of shame for what thou hast spoken herein and let the Reader understand this difference thou saist the blood of Christ was shed before the foundation of the world according to that Scripture Rev. 13. I say thou perverts the Scripture and lyest grosly in the maine thing it selfe and saith it is since or from the foundation of the world let the honest judge and now it is seen the lye rests upon thy own head who wrests the Scripture and belyes the Lord and me and goes on in thy wickednesse after reproofe and take thou the Ranters they are thy companinons in lying and sinning and not ours And further thou art offended that I should say and would faine reckon it for a lye that all thy worke is a secret smiting and an obscure shooting against the manifestation of Christ within which words I own to be truth concerning these and am not ashamed of them though thou say I say falsly and when the booke of thy conscience is opened thou shalt confesse it only I leave * this to be consideredseriously and judged by them who are spirituall and they shall be my witnesses and the lye is of thee and thy father whose wickednesse is sufficiently seen by what is said if I should say no more again thou saist it is an untruth of thee to say thou art one of those that doe preach for hire through covetuousnesse making merchandize of soules my words are not so laid down thou hast rested them for thy purpose though it availes nothing but I said thou art in their steps that through covetuousnesse with fained words makes merchandize of soules and thou art found among them that preaches for hier and I have spoken the truth herein let the light in all consciences judge who are not seared in many things I might instance that thou art in their steps and among them that act such things as further may be proved and the wisedome of God so fore saw to keep me clear and my words to be defended though I expected no lesse from thee as to this thing then is come to passe but the lye is of thy selfe who would deny the * truth the next thing that thou wilt charge upon me to be a lye I passe here the Reader may expect it in its place and though thou say the Ranters and I and my fellowes are of the same mind in many things c. To which I Reply Their practices I deny and the ground in which they stand and their false doctrines yet dare we not deny any truth as it is in Christ though they as thou may professe it in words which is seldome they doe for we have respect unto the truth for the truths sake only but how uncharitable art thou in thy measure and judgement Consider as if he should say J. Bunion is of the same mind with the Pope in many things the Pope holds Christ was born of Mary and was crucified and raised again and ascended c. And this holds John Bunion and is of the same minde with the Pope in many things and therefore must partake of the same plagues with the Pope as thou said of us though thou hast by unequall measure thus judged us yet I render not evil for evil but in love to thy soule shewes thee thy folly and weaknesse Then thou goes on having
passed by the two * slanders cast upan us by John Burton in your first booke which I charged you withall in mine to which not one word as to evidence your slanders but hath slipped it over as a foule guilty man which charge stands upon you both that you are slanderers herein and my first answer I am not ashamed of though you snarle much about it and would taint it or undermine it but thy subtilty is to weake truth confounds thee and thy simplicitie which is that we prise the Lord Jesus Christ God man to be precious unto us and hath owned him alone to be the foundation whom God hath lyed and in his light we are saved c. As I said in Page 7. against which words thou canst not justly except nor yet prove the contrary and yet as a man that loves to heare thy owne tongue thou layes down many things impertinent as to the cause in hand But it had been more honest to have helped thy brother Burton from under my true charge and cleared the truth if thou had been able but thou hast left him in the dirt under the charge of a slanderer and art unfaithfull to him and goes about to inquire what it is as thou saist to lay Christ for a foundation thou confesses what I have said is fairly spoken and yet thy envious minde and unbelieving heart seemes to be offended at my words and to them that can believe I speake plainly and doth not bege thy beliefe nor any maes but commends my selfe to every mans conscience in the fight of God and knowes no other Jesus nor Saviour nor Foundation then he that John was sent to prepare the way before who was and is and is to come who said I am the light of the World and now my words are defended to be truth in the fight of them that are spirituall and thou and such may heare but must not understand who have hardened your hearts least you should believe and therefare is given up to gainsayings till the wrath of God breake out against you and let John Burton remember my words where I said he is fallen into the pit which he digged for another and he undervalues the Lord Jesus whose doctrine is to speake truth but he hath lyed and slandered and so is out of Christ the foundation and undervalues him who keepes not his sayings but is a worker in darknesse and not in the light And as to that where I say thus much is the mind of the penmans spirit of the first Epistle of the first Booke secretly smiting at the doctrine of true faith and salvation to wit Christ within I have said the truth in righteousnesse and doe own my words though thou say I have done him a great deale of wrong c. But I leave it to be judged by them that are spirituall and not unto thee to give false meaning of my words and doth not he say in that Epistle of some that have been depending too much upon some thing they call Christ and the rigteousnesse of Christ within them c. Let the wise in heart judge whether this be not as I have said even a secret smiting against Christ within without which as I have said there can be no salvation for he that hath not Christ in him is a reprobate and this I speake not in opposition but as a testimony of Christ Jesus that dyed and rose againe and ascended who is within and without also and if any preach another Jesus let him be accursed and repent who art in the wrong doing thy selfe falsly charging me noting in the Margent with speaking falsly when I spake the truth and the false speaking rests at thy doore and is driven thither with the power of truth Then whereas thou would justify thy former wickednesse in charging the Quakers to be decievers against my just answer * in page 8. of mine which stands free from any of thy vaine arguments and uncontroled though resisted but it appeares my words sticks close unto thee and torments thee and that we are deceivers thou saist it will easily appeare with much impudence confidence thy arguments we shall try And saist thou First the Quakers deny the man Christ Jesus without them and own Christ no other wayes but as he is within c. Reply How impudent art thou in forging lye after lye and building them up in thy worke one upon another and a wicked course thou takes to clear thy former slanders truly charged upon thee in my first even by laying another upon it Friend By this thy deceitfull flander while thou hast thought to prove us deceivers hath proved thy selfe one even a false accuser mayst thou not blush to say we own Christ no otherwayes then as he is within we own him which was is and is to come who is within us and without us as I have said in my first we own him as the Scripture speakes of him and it is known to the Lord and in his sight we are approved whether thou be ieve it or not for I begg not beleife of thee but leaves thy double slanders to be read and judged of by all honest people and in the interim know it is a bad way to prove us deceivers by thy lyes this the rather is a witnesse to us that we are of God and against thee to be of the Devil who was a lyar from the beginning and thou his Child succeeds him in lying Thy second proofe is That we are deceivers because saith thou We doe perswade soules that Christ is crucified in them dead within them kept down with something within them which was never taught by them that spoke the Scriptures c. Reply These words are falsly laid downe but what thinkest thou of such who might crucifie to themselves * a fresh the Son of God and put him to open shame as it is written this they could not doe above Starrs they being men upon the earth and Christ was sent to preach to the spirits in Prison he that can read let him understand this doctrine was preached by them that spoke forth the Scriptures who had the spirit of God but in bâ—indnesse I finde thee and I think so I must leave thee and doth not feed the Serpent yet my words are plain to him that hath an understanding and an eare open and deceiver belongs to thee and at thy doore it lyes and thou cannot remove it Farther thou saist We perswade soules that that man that was borne of the Virgin Mary is not above the clouds and the Starres when as the Scripture saith a cloud received him out of their sight Reply This is another lye uttered without fear or knowledge or honesty we doe not perswade soules to believe any such thing but beares witnesse to the truth of that Scripture that a cloud received him out of their sight and we say he is out of their sight and must appeare againe in sight and
came from God to him which let him see the law was spirtuall and this doth not prove that he had power over sin for he was in envy and so a murtherer and had not power over sin according as I asked thee if thou saist he had power over sin c. As thou seems to doe before he was convicted while he was a naturall man then it was no sin to persecute Jesus and this would be blasphemy the product of thy doctrine but this thou hast cuningly slipped where I asked thee to get power over sin and to abstain from those things forbidden in the Law is it not further then thou ever came and because thou wilt not answer I doe and say yet and concludes that John Bunians state is not so good as Pauls while he was a persecuter according to his own doctrine and thou saist the Gentiles did by nature the things contained in the Law true but their state was not condemned but justified before the circumcision and I aske thee is any condemned by the Lord who are excused in his sight or is any justified who is accused and my words are sound which thou ignorantly comments upon where I said I rather chose to be of that profession which abstaynes from those things forbidden in the Law and to have power over sin then to live in the transgression of the Law and under the power of sin yet talking of beliefe in the Son of Mary c. Let the Reader judge whether of these Religions is more accepted in the sight of God thy Religion is proved to be talking of beliefe in the Son of Mary and art in the transgression of the Law a lyer a false witnesse in envy and backbiting and such like thy false beliefe will not save thee in the day of the Lord Then further thou still confesses that as he is God Christ lighteth every man that comes into the world then wherefore dost thou make all this adoe in opposing us in this particular yet let 's try thy Doctrine whether it be sound thou saist this light wherewith Christ as God hath lighted every man is conscience and yet sometime saith this conscience is seared and hardned and evill What is the light of Christ as God seared hardened and evil J. Bunian holds it forth this is thy great Ignorance and Blasphemie and somtime thou saist this light is Nature and Nature is corrupted and sinfull And in it all are children of wrath what is the light of Christ as God corrupted and sinfull and is all by it children of wrath John Bunians Doctrine holds it forth Though blindnes possessed thee when thou write this yet mayst thou blush at the reading hereof Then thou goes to give a meaning upon my words in that I said the Law is light and light is the Law which is truth but I spoke them not for thee to Interpret with thy lying spirit but let spirituall men judge of them then much adoe thou makes in answering my question to thee but hitts not my words at all I asked thee and bid thee shew if thou canst any sin which is not against the Law but this thou canst not doe though you would prove if thou could that unbeliefe is not a sin against the Law of God then thou speaks of the obedience of the Sonne of Mary imputed to us c. But I say the obedience of him without doth not justifie any who are in the Nature of enmity against him who is not a new creature nor condemned in the flesh and whereas thou secretly charges us with mingling Law and Gospell together I tell the we know the operation of each and doth witnesse the Ministration of each and they are not devided nor opposite one against the other but that one is the fulfilling of the other and though thou said you leape over the Law for Justification yet it is too high for the to leape over for condemnation Remember this and all thy fained faith while in that Nature thou stands uncondemned is but as the stubble for the fire then whereas I charged thee with preaching another Gospel then the Apostle preached my charge is true upon thy head and my proofe is sound against thee he directed to the word within in the heart Rom. 10. what saith it the word is in the heart and he turned to the light from darknesse but thou saith who shall ascend to fetch him men must follow him to the Crosse without and to Heaven without c. And so art one that saith loe here and loe there but these things thou hast passed by with thy lying excuse of quarrelling a many poore shifts thou art faine to make and in that I said thou was a lyer in saying the light viz. of Christ as God doth not shew the soul a Saviour or deliverer my charge upon the is true and stands vnremoved and I asked thee if the light of Christ doth not shew Christ to all that walke in the light then what can but this thou hast passed also most deceitfully which stands upon thee to answer or to stop thy mouth then thou would excuse thy contradictions charged upon thee in that thou said they are wickedly deluded who own Christ no otherwise then as he was before the world and yet saying God onely is the Saviour and there is none besides him and all thou saist cleares not thy selfe from contradiction herein let honest men be judge betwixt us both for thou judges falsely me to be naught and I am sure thou art naught and thou will not take my judgement I may not take thine let impartiallity judge betwixt us then thou would excuse thy slanders charged justly upon thee in saying that Quakers make light of the Resurrection and to prove thy wickednesse thou askes us whither it be so i'ts time enough for us to answer when thou hast brought evidence of the first accusation what poor proofe is this for to cover thy selfe though to add to thy wickednesse Thou say thou knows we deny it I aske thee when it was or where it was O thou enemy of Righteousnes yea thou shalt arise in the day of judgement to shame and contempt and this I affirme except thou repent of this thy wickednesse Then whereas thou urges me that I should have answered the Querie raised from Eph. 4. 10 better or confuted thine c. Doe not boast but heare what I say thou saist in that answer that Christ ascended to the right hand of the Father in your Nature Mark now thy Nature and your Nature who are one with thee is sinfull and wicked and of the Divell for so all lyers are and it is Blasphemie to say sinfull wicked divillish Nature such as John Bunians is and his fellowes is at the right hand of God in Heaven O horrible consider of this and see what thy begging an answer hath brought upon thee I deny though thou affirme it that thy and your Nature which is wicked or a
man in that Nature is ascended into Heaven and therefore boast not thy selfe another time This nakednes of thine might have been covered but for thy own boasting and thou saist Acts 1. proves it let the reader search If he can find that Christ ascended in sinfull wicked Nature such as theirs is who are one with John Bunian and this is another lie of the Scripture and though thou with much impudent confidence affirme the Quakers to be deluders c. I say from that we rather love dispraise then praise and are as our fore Fathers were counted deceivers and yet are true and thou art deceived in thy own heart in that thou understands my words that I should say as though there were no false Prophets now because I said they were in the Apostles dayes which is true and yet are they now too even it s witnessed by thee and thy fellowes who are in their steps who through coveteousnes making merchandize of soules and your people are ever learning and not able to come to the knowledge of the truth and goes for gifts and rewards and are false accusers and such like Nay but understand me better for I say thou art a false Prophet and thou art now though thy root sprang forth in the time of the Apostles of which thou art a branch and thy fellows And though I said that Antichrist was in the dayes of John and this was before a Quaker was heard of my words I own prove that that the Christians was called Quakers at that day if thou canst c. I alow not thee to be my Interpreter except I found thee more honest but doth condemne thy meaning upon my words and though thou say instead of proving our selves not false Prophets we prove our selves no Christians because I said that word Quakers was not heard of in those dayes Now consider are they no Christians now whose title or name without was not given or heard of in the Apostles dayes then Protestants are no Christians nor Independants are no Christians nor Anabaptists are no Christians because they were not called so in the Apostles dayes and while thou hast thought to prove us no Christians hast cast out thy selfe also then thou art no better then we and what poor arguments these are let the wise consider and vaine consequences I did not say there were no Quakers then but not a Quaker beard of viz by that name for there was thousands of Quakers who trembled and quaked at the word of the Lord Moses and David Jeremiah Isaack Paul with many more were Quakers and trembleâ—s though not then so called but as I said such as thou hast such thou brings and thy master will accept thee Then thou saist I fling durt in thy face because I said if we should diligent search thee we should find thee in their steps through feigned words through coveteousnesse making merchandize of soules loving the ways of unrighteousnesse And further I said among them thou art found who art preaching for hire and loves the error of Balaam who went after gifts and rewards c. Now thou seemes to be grieved and calls this a false accusation but le ts try the cause admits dispute art not thou in their steps and among them that do these things aske John Burton with whom thou art jâ—yned close to vindicate him and calls him Brother he hath so much yearly 150. l. or more except thou hast some of it which is unrighteous wages and bire and gifts and rewards What saist thou art thou not in his steps and among and with him and them that doe these things if he be thy Brother and thou so own him what is evill in him whom thou vindicates I lay upon thee but tell me who have heard thee deny him and the rest of the Independants in these things which thou knows he doth act and in thy answer I cannot find the fully clearing thy self by denyall but saist that spirit that lead me out of this way is a lying spirit out of what way I say out of the way of preaching for hire dost thou meane nay it s a lying spirit in thee that goe in their steps and among them that goes in this way and though thou bid me have a care of receiving by hear-say what I have said received in this is truth though thou evade it never so much As to that of some bidding thee throw away the Scriptures c. Indeed upon such termes it might be spoken so as to be owned a lyer and a slanderer is an unfit fellow to meddle with the Scriptures or to take the name of the Lord or of the man Christ Jesus in his mouth and I may say truly what hast thou unrighteous person to doe to take his name and truth in thy mouth hateing to be reformed And in that I say of thy crying against Christ within this is true who said there was nothing in thee nor any man without acception to be taken notice of as we may prove by witnesse though thou deny it then was not Christ within and what lesse is this then to cry against him when as thou denyed him within or else concluded he is not worth taking notice of And though thou say I falsely speak of thee in saying thou calls the Doctrine of Christ within false opinions and take in hand to discover it but the falsenesse is in thee who hath utterd that which is untruth and contrary to the Gospel and now denyes it or would hide thy wickednesse for thou having framed an objection and speaks of some that are for a Christ within c. and then thou saist thou will discover the falsity of such opinions Now thou dost here reckon the Doctrine of Christ within false opinion or among them at least let the Reader judge and be thou silent for shame but all thou saist cleares thee not from what I said of thee God shall judge thee thou lying tongue and deceitfull heart Then thou charges me with folly and to eat my first words and to be unstable in judgement and to fight against the truth c. From my question asked doth not the Scripture say Christ is within except you be reprobates and is not this thus much all is reprobates but they in whom Christ is within and yet because I said the measure or manifestation of the Spirit is given to every man this thou hast catched at and would prove it unsound but truth is over thee and both these are true and further I say that Christ is given into the world yea to all but all receives him not and they that doe not receive him are reprobates though he be given but not received and the folly and fighting against truth is in thy selfe who saith it is contrary to the Scriptures to say the Spirit is giving to every one thou here lyest of the Scripture as it s proved and I doe not befoole my selfe in saying the words or some of them I own
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
Scripture and on God and on me and yet persists after a sober reproof and resists the reprover with opprobrious words let confusion of face cover thy impudent forehead while I forgive thee and seekes not vengeance against thee then through thy mistake of my words thou hast falsly gathered a subject to oppose and fights with thy own understanding mightily and thinkes thou confounds me and it s thy selfe for however thou understands my words either for want of wit or otherwise it never entred into my thoughts with charging thee to believe that Christ is a tipe only I charge thee that thou said so of others So that I thinke this is a mistake in thee for want of knowledge to understand my rehersall of thy words being transcribed at the shortest not to fill volumes and through thy owne misunderstanding of my laying downe the words thou heavily yet vainly charges me with corrupting thy words which God is my witnesse I have not done though thou be guilty herein But further I deale plainly and slanders not in secret as thou dost we doe not look on Christ to be but a shadow and tipe if thou affirme I shall answer further and as to that thou saist I say Jesus is the substance of that answer to I stand though thou say Thou doubts I doe not speake plainly c. Reply As I have said I seek not a proofe of my faith of thee nor any man nor doe I begg thy beliefe while I am approved in the sight of God herein I matter not what a lying spirit doubts of me so that what vain arguments or Queries thou raises from thy owne false doubt I passe by being by the present thing branching out in things on the by if I should examine every particular I might fill a vollume And whereas thou hast answered my question which is did Christ put an end to the law for them who yet live in the transgression of the law or doth he justifie that which the law condemns before the worke of the law be finished In thy answer thou saist Christ did put an end to the law for righteousnesse for all that the father hath given him This is little to the Question I say that transgressors of the law are not Christs but children of disobedience and children of wrath and such God hath not given to Christ who are his enemies nor Christ to them is not given but to condemne them in that estate and thou saist there is many given to Christ who yet lives in their sins the Apostle John saith he that sins is of the Devil and hath not known God and such as are of the Devill are not Christs and in that I said doth Christ justifie that which the law condemns before the worke of the law be finished and not one tittle of the law shall faile till all be fulfilled thou hast not reached the understanding of my words for while disobedience stands the transgressor lives the work of the law is not finished nor fulfilled but to that is condemnation and not justification if thou hast an ear thou maist heare for he that transgresseth the law is an enemy to Christ and Christ fulfills not the law for his enemies they must beare their own burthen and though this thou cannot understand now yet in the day of judgement shalt thou feele it and when the burthen of thy own iniquity is upon thee then shalt thou confesse to what I have said and read me in what now thou canst not understand and in the meane time I deny that Christ hath put an end to the law for thee who art a lyer and breaks one and so is guilty of all Many of thy words might be weighed and searched but I am no picker of quarrells but to my last Query thou saist little to the purpose which is what assurance have any that the law is fulfilled for them who are yet transgressors of it in themselves but saist Assurance comes through believing and obedience to the law is a fruit of believing c. Saying every one that hath the hope of the Son of God purifies himselfe as he Christ is pure Reply Then he that hath not the fruit viz. obedience to the law we may judge by the fruit or for want of fruit is no believer and he that is not purifyed as he is pure Christ hath not the hope of being the Son of God but is without hope now see where thou art why it breaks the law and is without thy owne noted fruit of believing neither is purifyed as he is pure and so is without hope this is according to thy own affirmation if thou cannot beare it blame thy selfe for laying downe such a position as hath proved thy selfe to be an unbeliever and without hope and so without God in the world one that is for condemnation and to be judged into the state where now thou stands And whereas thou saist I would lay assurance on obedience to the law thou lyest in this also my words are the law must be fulfilled in you by Christ in judgement and in righteousnesse if ever you receive salvation and these words are true against all thy opposition neither doe I affirme that by the deeds of the law any flesh living shall be justified but the contrary though thou would falsly yet secretly cast it upon me and wickedly calls this my frothy argument where I said the Law convinceth and is a School-master to bring to Christ c. But the froth proceeds out of thy mouth for this argument comprehends thee and stands out of thy reach for all thy detestable speeches against me and the truth and the rest of my following words thou hast passed by where I say who ownes not that which convinceth of sin how can they own him that takes it away by his blood and this is truth and tell me in justnesse according to my first Query in that page how is sin taken away from thee more then from the Pope seeing neither of you hath the fruit of ceasing to commit sin and art not thou in the froth who opposes me as though I should say yet never did nor thought that justification must be sought by the deeds of the Law and so gathers a false conception and fights with it and keeps thy self doing in 9 sheets against 4 and yet hath passed over many speciall things almost the chiefest and though no flesh shall be justified by the deeds of the law yet must all flesh living be condemned for the transgression of the law by Christ who freely gives life to all that believes if thou hast an eare thou may heare in the next thou seems or would at least to defend thy selfe from my charge which shall if it doth not ley heavie upon thee which is that I call thee slanderer and truly too from thy words where thou falsly accused the Quakers with boasting and hipocrisy and in thy answer thou saist I need not be offended for thou dost
not know our fellow for boasting in that thou saist we cry up our selves and condemn all others c. But this is no proofe of the former accusation but an addition to thy former wickednesse let honest men consider I asked thee when thou did heare any of them boast or see them live in hipocrisy but not a word to this sober desire but adds sin to sin a bad way to cleare thy selfe and thy God be ashamed crying up selfe we deny but yet must say or else say falsly that we are of God and the whole world lyes in wickednesse and he that is of God heareth us and is one with us and this is as the Saints testified and is neither boasting nor hipocrisy then to my question which was will that faith which is without works justifie and thou saist no c Then I Reply what is thy condition and theirs who are not only without works of faith but in the very works of darknesse as lying and salfe accusing c. And seeing thou saist no Consider whether thou have faith and whether thy works which are like good workes proceed not from the unbeleiving ground and this I adde to my next I asked which thou hast passed by must not every one receive according to their deeds in the day of judgement and then thou runs out in high words against me in that I said if to talke of him Christ his birth blood c. Were faith in him and living by faith then few would want it and further I add the Pope himselfe would have it and my words are just and honest without exception or contradiction but only that something thou must needs say though thou say many can talk of Christ that will fall short of Heaven c. And askes me a question and saist is there not enough in them viz. birth blood c. to justifie c. I answer the knowledge of all things whatsoever without will not justifie except Christ be within and if he be within the power of his life blood birth c. is known and received and felt and in this I preach not any other Gospel then the Apostles who said say not who shall ascend or descend to fetch him Mark but it saith it the word of faith or of the Gospel which are not devided is nigh thee in thy mouth and in thy heart and thou falsly againe charges the Quakers with corrupting and beguiling many by those Scriptures Reply Beguiling is thy owne and corrupting of Scriptures too as is proved and while thou accuses us falsly in these things thy selfe art proved truly guilty in the sight of all that are spirituall and as to thy charging me That the man Christ Jesus is not very pleasant to me And with Scoulding c. Thy slanders I beare with patience and thy reproaches which is not for evil but for Christs sake who dyed at Jerusalem and is revealed in me and for shame cease to say Thou art ruled by Scripture a lyer and slanderer and perverter of Scriptures is not led with the spirit that gave forth the Scripture but is ruled by the Devil and is out of Scripture rule then thou goes on and would justifie thy ignorant saying How are they deceived who owne Cbrist no otherwise then as he was before the world began c. And my * answer to it thou hast not touched nor truly contradicted which stands over thee and is sufficient to all honest people and Christ we owne the same yesterday to day and for ever and doth believe the father granted that request and he is glorified with the same glory that he had before the world was and though thou tell me of a double meaning yet in plainnesse I speake without doublenesse the fault is in thy weaknesse and sottishnesse and blindnesse of heart who knowes not that which is infinite and immortall and eternall the flesh of Christs body is so Then thou falsly charges me again in that I said if every spirit be of God which doth in words confesse thus viz. that Christ was with the father before the world was was borne and suffered in the flesh and was buried and raised c. then is not the Pope himselfe antichrist c. As in my 14. page which putting on a vaile and ventering upon thy words But I have spoken the truth herein let that in thy conscience answer in nakednesse without a vaile the vaile is on thy heart and thou cannot understand me and so this is thy simple policy to say the vaile is on me and what of that if I ventred on it it is but in the feare of God though I should say I deny all that thou saist or the speaking of any thing for I doe not own thy voice though some of thy words be true and though thou speake words of truth yet therefore I reprove thee and sometimes may not let it passe for truth for Christ is my example herein who reproved the Devils though they confessed him Mark that but the chiefe part of my words are passed over and read over again and see if it is not truth it selfe where I said it is not much better nor more accepted to confesse Christ in words to become and yet in works to deny him then it is both in words and works to deny him the one is wicked in prophanesse the other in hipocrisy the one is a lyar and the other a false witnesse and let the honest Judge then whereas I said Christ is a mystery and unto him he is light and shall be salvation where his person supposed sonne of Joseph never came which words are true not gain-saied by thee though thou aske Did he obtain salvation for any without that body which he took of the Virgin Answ. That body which was begotten by the holy Ghost is not so carnall as thou supposest and that spirituall Rock which followed them saved them and the same son of God the Saviour who was borne a Child to them was the Prince of peace yea the everlasting Father but thy eye sees not this and therefore thou saist Heer 's the place where he is not and the place where he hath not been Now thou saist Thou passes by many things which thou might justly examin and also many unseemly expressions O thou deceitfull heart â— and tongue is this thy excuse when my words are beyond thy reach either to understand or contradict thou wants that Spirit which can examine of truth be it knowne unto thee and what are those unseemly expressions wilt thou slander alwayes in secret without evidence and if these be they in that I said our innocency will speake when thy black vaile of lyes is taken away and this is truth and is no way but seemly to be spoken to thee who art an enemy of God then thou would justifie thy further slander who said we wrest that Scripture Jo. 1. 9. And my answer is we take it without adding or diminishing
which is true and no lye nor wresting of it neither in thy Reply can I find that thou proves it though many words uttered little to the purpose with adding to thy former slanders in saying We would hold that that light is the Spirit of Christ this is not spoken in all my Book but that it is one in union I say and not contrary to the Spirit of Christ but witnesseth of it and to it And thou further saith We say many things which thou knowest to be blasphemy This is another lye prove one blasphemy And further thou saist Christ as he is Mediator doth not enlighten every one that comes into the world c. Reply Well thy ignorance and wickednesse vents it selfe forth a pace let any man read that first of John and see whether he doth not speake of Christ as Mediator he saith he was in the beginning with the Father and was made flesh and dwelt with the Disciples and his life was the light of men and the light shined in darknesse and what was he which lighteth every man that comes into the world and he came to his owne but they received him not but as many as received him to them he gave power to be the Sons of God c. What saist thou Was not this spoken of Christ as Mediator consider be instructed rather then let thy blood go for it however I leave thy doctrin thy errors herein to be judged by them that are spirituall and for shame cease such doctrin the more I rake among the filth the more vilely and odious it appeares and for thy proofe of this doctrine thou brings Mat. 11. 25. and saies here the Father and the Son are speaking one to another but what doth this prove though it be so doth it any way follow that John did not speake of Christ as Mediator John 1. what vaine productions thou brings from thy impertinent proofes let them be weighed and taken notice of honestly and thou bids me understand thus much That nature which is conscience is the light of God I understand thy blindnesse if this be so as thou saist then mans nature is pure without sin as the light of God is and this is error abominable contrary to the Scripture which saith all by nature are the children of wrath is all by the light of God as thou sayst nature is children of wrath so thy Divinity and take it as it is truly interpreted I desire not to wrong thy words thou gives me to understand the greatest ignorance from those things that lately I have heard no not the like in England and it is very true as I said thy folly appeares by thy much medling Then thou askes me What I will have the light called wherewith every man in the world is lightned and because I doe not call it the Spirit of Christ thou as it were murmurs because I have cut of thy occasion and thou cannot bend thy tongue with any seeming advantage against the truth but in that I say the light of Christ convinceth of sin which is true thou on a sudden produces thy bad consequences and askes if I call nature the light of Christ and such like c. But they all doe not prove the contrary so that which convinceth of sin is worth minding and takeing notice of by all that ever is saved and as to that where I say that which may be known of God was manifest in them even in them that was given up to worke unrighteousnesse c. I said the truth which thou art not able to contradict in equity though thou very ignorantly bend thy answer as if I had said the knowledge of God was made manifest in them when I say plainly in my Booke that they were turned from the knowledge of God and yet that which might be known of him was manifest in them and this thou canst not deny and though my words as layd down are not in the Scripture words in terms yet have not I said falsly herein and doe not be a prover of that which thou cannot thy selfe deny then thou saist How feeble an argument is this to prove that every one hath the Spirit c. Reply Thou blind man did I goe about to prove any such thing or make any argument thereupon we are about the light which Christ hath given or lighted every man in the world withall which light convinceth of sin and is not contrary to the Spirit of Christ unto this was I speaking and this I stood by and thou conceives another thing from my words and fight against thy own consequences like a man too irrationall to understand common English c. Then thou saist Thou passed by other lame arguments which I tumble over like a blinde man in a thicket of bushes O be ashamed for ever thus to evade and shuffle with such scornefull words I said that which reproves of sin is the gift of the Spirit of God John 16. and that which makes manifest sin is light and whatsoever is reproved is made manifest by the light Ephes. 5. how dare thou call these lame arguments tumbling over what impudence is in thy heart so to say when thou art put to confusion then such excuses thou brings Well some may see thy folly then to my Question which was whether that light which every man is lighted withall is sufficient in it selfe for life and salvation to every one that believes if thou say not wherein is the blame in God in his light or in the creature thou saist No it is not sufficient I take it for an answer and leaves it to be weighed by the sober Reader and though there be vessels of honour and of dishonour made of the same lumpe as thou saist yet I further Query is not every mans blood that perisheth of his owne head and is not the Lord clear from the blood of all men even though they goe to destruction and if the Reader try thy Book over he may judge whose arguments are lame Then whereas thou said Christ as God hath lighted every man that comes into the world To which I said then why dost thou say we wrest that Scripture John 1. 9. seeing thou thy selfe hast confessed no lesse then what thou callest wresting in us and this is truth let all men consider else that when thou confesses Christ as God hath lighted every man in the world it is no lesse then what we say and that Scripture say which is that Christ is the true light and that is he which lighteth every man that comes into the world and maist not thou be ashamed to call this so scornfully a glavering Answer not being able to clear thy selfe from my just charge in that herein I charged thee with confusion to oppose us in that which thy selfe confesseth to be true consider well of it and let not thy blood goe for the truth of all what thou saist for I desire it not Further thou cries out Is
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