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 • 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, Several lies and ſlanders was proved againſt him in that book, which he cannot clear himſelf of; mark that. 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 Lying perverting Scripture is an evil l • fe. 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, lyers and flanderers is of the Dragons party; 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, I ſaid that deſolate Zion is compaſſed about with enemies to make her adeſtruction, &c. 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 Theſe are ſome of the words which he ſayes flung into the wind. 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 Conſcien • e, (though thou would ſay it) but 'tis 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 viz. That the Quakers deny Chriſt to be a reall man: Secondly, that they fancie him to be God manifeſt in their fleſh; Thirdly, that they make his humane nature with the fulneſſe of the Godhead, to be but a tipe of God: theſe things were charged up on us. 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 This is a lye; 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 That the Ranters and Quakers deny all teaching but the teaching within; and yet condemnes principle by practiſe. 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) ſor 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 In my firſt Booke. 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 in my firſt booke I ſaid, 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 Read the Scriptutes mark the ſence. betwixt before. and from. 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 viz that which you ſaid; there was nothing in any man to be taken notice of; this is a denying of him within. 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 the truth is he is in their ſteps, and among them; 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 viz. that the Quaker • undervalues the Lord Jeſus, and doth not lay him for their • oundation. 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 The children of God were ever counted deceivers by this generation, but the way which he called deluſion doe we worſhip, the true God, &c. 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 Or in 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 b • 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 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 Till he could prove the light, Jo. 1. 9. to be contrary to the Spirit of Chriſt, when he prayes his I may ſhut my mouth. 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 The witneſſe is as good as the Judge; in meaſure. 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 ignor ance 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 falſe thing in the margent. (But to make it appear falſe thou haſt corrupted my words) which are though ſome of all ſorts of people be brought to God, yet thou The words ſeems to be are left out, by him which carrie the ſtrength of my words. ſeems to be offended herewith, and theſe my words are true upon thy head, for I aske not withſtanding ſome were ſuch, are they ſuch who are in wickedneſſe, ſince they owned us? then why doſt thou wickedly (as though thou wert offended at it) upraides us, that ſuch, or ſuch are carried away with us, as though none elſe which is thy lye uttered in thy haſtineſſe.

And whereas thou art offended, (thou ſaiſt) that I ſhould ſay thou art like the Phariſees, whether I ſpake ſo or no, how ever I own that thou art like them (at leaſt) even one among them.

As further I ſhall manifeſt, then thou haſt over-leapt (with a falſe excuſe of paſſing by many railings as thou ſaiſt) which it ſeemes troubles thee that I ſhould truly In my firſt booke. charge thee to bring forth lyes without feare, and that the Ranters and light Notioniſts, and thee we deny, till you to turne to the Lord by repentance, and if you turne from your iniquity we dare not deny you.

And further I truly charge thee, that thou art puft up in thy lyes and ſlanders, and advanceth thy ſelfe above the Innocent, who exceeds thee in faith towards God, and in good workes towards man, and whoſe converſation is in heaven, but thine is among the hirelings, &c. And this thou haſt skipped over, as a deceitfull child, with a poore excuſe, which thou may be aſhamed to call theſe railings, but that thy heart is void of ſhame, let the ſober Reader judge elſe, then thou ſaiſt I ſtumble at that, wherein in thy firſt thou ſaid the Devil perſwades theſe men to believe,

Firſt, That ſalvation was not compleatly wrought out for ſinners by the man Chriſt Jeſus, &c.

Reply, Here thou art a lyar again, I ſtumble not, for I walk in the light and doth not ſtumble, but I reproved thy lye, and ſlander, and ſaid this accuſation is clearly falſe wickedly caſt upon us, for there is no ſalvation in any other, neither is it wrought by any other, but by Jeſus Chriſt, &c. As page the 9 of my firſt may be read, but thou haſt not at all removed, the true charge againſt thee, that I charged upon thee, upon theſe words (viz.) a believer of lyes, a ſlanderer, a falſe accuſer, which ſtands true upon thee ſtill, and will for ever till thou remove it by repentance, for thou canſt never clear thy ſelfe any other wayes, and thou ſaiſt I have left ſome words out, but this is but a poore catch, for doe I not make an Et caettera at the end of thy words, and if thou wert not too ignorant, thou mighteſt underſtand that which followes is included and conjoyned.

Then thou goeſt on, and ſaiſt I am offended that thou ſhould ſay the Devil deceives ſoules by bidding them follow the light that they brought into the world with them, telling them that will lead into the Kingdome &c.

Now my anſwer to this is ſober, and juſt Page 10. of my firſt. as will appeare, though thou ſay vainly, I ſeem to be gravelled, becauſe I informed thy miſtake, who ſaid pervertingly either in ſubtilty or for want of wit, the light which they brought into the world with them; when as the Scripture ſaith, Chriſt is the light which lighteth every man that comes into the world, Joh. 1. 9. which light as I did I doe affirme, will lead into the Kingdome of peace and reſt, and deny it if thou canſt, for the light of Chriſt, doth reveale Chriſt, and the light lighteth every man that cometh into the world, then thou heapes up many words though thou falſly ſay, I corrupt that Scripture Ja. 8. yet I lay it down in its own words, and ſaith, that is or was the true light, that lights every man that comes into the world, and that light (which hath ſo done) will lead all that believes into the Kingdome, for Chriſt ſaith I am the light of the world, and though thou ignorantly would ſeem to ſay this is error, yet I affirme it that h • , the ſame which ſaith I am the light of the world, is he, and no other, which lighteth every man that comes into the world and this I ſuppoſe thou wilt call a filthy error, but the filthineſſe is in thy owne heart and error too, through ignorance of the knowledge of the things of God, who would faine (if thou could) make it appear, that that Chriſt which lighteth every man that comes into the world, John 1. 9. is not the ſame that ſaith I am the light of the world, John 8. 12. Thy confuſed words ſeems to carry this meaning, let the Reader judge, whether that be not the ſame Chriſt Jeſus, which John ſpeaks of; Jobn 1. 9 as it is written of John 8. 12. and though thou ignorantly ſay I would have roome to broach my folly, yet thou lets out of thy veſſel inſides of leaves, of lyes ſlanders and folly and thou ſaiſt, when he ſaid I am the light of the world, he was without he did not meane any light within, and thou preſumptuouſly bids me deny this if I can, to which I ſay, the ſame Chriſt, which ſaid I am the light of the world, was he which was before Abraham, who was a light to the Gentiles, and lighteth every man in the world; yea, he was and is given to be a light, where his perſon (which was ſuppoſed the ſon of Joſeph) never came, and doe thou deny this if thou can that all men may ſee thy folly, for there is not many Chriſts, but one Chriſt, which is not only within but without, not only without, but within, but is all and in all, let him that reads underſtand.

Then thou ſaiſt, the light wherewith Chriſt, as he is God, lighted every one, is the ſoule of man, which is the life of the body, and is a creature and hath one faculty of its owne Nature called conſcience.

Reply, Now lets try this doctrine and conſider what thou haſt ſaid, it amounts to thus much that conſcience is of the nature of the ſoule of man▪ and the ſoule is the light of Chriſt, as God.

Therefore thou haſt ſaid the conſcience is the light of God which muſt needs be without ſin, this is more then I have or dare ſay, I might here fitly ask thee, if thou knowe what the word conſcience ſignifies, in true underſtanding, and yet though thou haſt uttered this that conſcience is a faculty of the ſoule, which thou ſaiſt is the light of Chriſt as God, which light of God muſt needs be of the nature of God pure and not impure, yet in the next page thou ſaiſt, Conſcience is a poore dunghill, creature in compariſon of the ſpirit, &c. and in another page calls conſcience poore, ſoe empty beggerly things, &c.

What now John Bunion; is that which thou haſt concluded to be the light of God, but a dunghill creature and loe, and empty 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 anſwere • • 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 • 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 ſoole who is alyer and a ſlanderer, •• 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 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? J • 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 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 its 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 faiſt 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, Rom. 10. 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 Page the 14 of my firſt. 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 • 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, tbou 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 its 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 nobody 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, its hardly poſſible to let thee ſee thy ignorance herein. I may not much ſtrive with thee, onely Ile 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 John 1▪ 9. 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 conſuted nor fully anſwered, for the true underſtanding of it thou haſt not comprehended, but to thy own conception, thou haſt anſwered as if I ſhould ſay that every man hath the light of the Goſpell working in them to ſalvation which I never ſaid nor thought, ſo thy anſwer is not to the purpoſe.

Then thou haſt paſſed by ful ſlightly (as diſable to clear thy God and his Spirit, that guides thee, which is the God of this world) of that great ſum of wickedneſſe juſtly charged upon thee, Page 19. of my laſt, which according to true collection is; by turning the mind within to the light which doth convince of ſin, and liſtning thereunto and claſpeing in with the motions of the conſcience, which doth command to abſtaine from evil, and to practice good, and cloſing with ſomething within which thou confeſſed is the light of Chriſt, theſe things preceding, then thou ſaiſt, hereby or thus, is the poore ſoules carried headlong, and at the end of its life doth fall into the belly of Hell, this is indeed a ſum of wickedneſſe ſet forth by thee, which when thou receives it in againe ſhall receive the intereſt upon it, of indignation and vengeance, and though thou haſt ſlipped it now, it ſhall then be reckoned on Jobn Bunions ſcore. Remember thou oweſt to prove this before thou be heard any more.

Then againe thou cries out, That I have naughtily belyed thee, and the like, becauſe of miſplaceing a word, and ſaying the light of the world, inſtead of the light brought into the world, thou art an unjuſt Judge who makes offenders for a word miſplaceing, but it is plaine, thou means by light brought into the world, that light John 1. 9. which every man in the world is lightned withall, and if thou doe then thou art a lyar in ſaying in thy firſt Booke and in this, the Devil counterfeits the new birth, by perſwading it is wrought by that light, and if thou meane not that light, John 1. 9. but that of the Spirit, John 16. (which I ſay is not divided) then thou art a lyer alſo, and now while thou charges me to be guided by Satan, and to be a lyar, in the very time haſt anſwerd thy ſelfe in a lye and cannot get out, Mark it.

Then thou ſaiſt, Thou paſſes by many urgeing expreſſions, which thou might charge with unrighteouſneſſe &c.

Reply, I asked thee by what is the new birth wrought, and how, if not by following the light of Chriſt in the conſcience is there any other way to God but Chriſt Jeſus, who hath lighted every man that comes into the world, this is part of that thou haſt paſſed by, with thy lyeing excuſe of Rageing expreſſions of which thou may be aſhamed to equivocate thus poorely to ſave thy owne credit, the charge of unrighteouſneſſe juſtly falls upon thy own head.

Thou further ſaith, And eates up thy owne wickedneſſe who ſaid then, and ſaith it now but moſt ignorantly, That Satan makes the ſoul believe iſ it will but be lead by what ſhall be made known to it, from the light (or conſcience) within it ſhall doe well, &c.

My laſt Anſwer to this, is ſufficient, onely I ask thee a proof out of the Scripture for this doctrin, that the Devil doe deceive any by the light of Chriſt, in the conſcience within, and till then minde my words, in my laſt Anſwer, if ever thou know God, it muſt be by following, and by being led with the light within, which God hath made known unto thee, elſe that light is thy condemnation eternally.

Then againe thou chargeſt me with corrupting thy words for wrighting thee, for their▪ Now a ſcorner I charged thee to be, from thy words, and that I yet ſay of thee, taking thy words in thy own ſence, as Page 77. of thy firſt doth manifeſt thee, unto the ſingle eye, and thou ſecretly charges us, with following our own ſpirit, and ſpeaking by our own ſpirit, but our own Spirit we have denyed, and have received the Spirit of the Father through the light of Chriſt; whereby every man in the world is lighted to life, or to condemnation, then thou ſeemes to be highly offended that I ſhould ſay, thou doſt not profit people at all, noting it for falſe in the margent, but thou needs not be ſo angry, though thou ſay The people in the Contrey where thou dwells will testifie the contrary, &c.

To which I ſay thou haſt no cauſe to boaſt of the fruit of thy miniſtry, nor they of much profit received by thee, witneſſe a meeting in Bedford, where a company of thy cheifeſt members, I ſuppoſe, uttered much wickedneſſe in lyes and ſlanders as many can witneſſe, and witneſſe three of thy brethren, teſtators of this Booke, who ſay they know that to be truth, which thou haſt declared, and thou art proved a lyer in many things, let them read themſelves falſe witneſſes and lyars like thy ſelf, and theſe things being conſidered as I ſaid with other things at the end of this, thou haſt no cauſe to boaſt of thy miniſtry, nor they of their profit, by it in that Contry, who art unconverted yet, from lying and falſe accuſing, and ſo art not turned from Satans power to the power of God, and as for a carnal miniſtry of which thou ſpeakes, they are very bad that exceeds thy ſelfe in carnality, in thy underſtanding of the things that are ſpirituall, Then further thou goes on ſeeming to bring witneſſe of thy former ſlanders, having in thy laſt, falſly accuſed us with ſad blaſphemies and horrible doctrins and thou ſaiſt, My ſpeech bewrayeth me, that I am one of them, becauſe ſaiſt thou, I ſay that every man hath the Spirit of Chriſt.

O thou lying tongue when wilt thou ceaſe thy wickedneſſe! I never ſaid nor thought ſo.

And further thou ſaiſt, I ſay there is that in every man which is as good as the Spirit of Chriſt, my words are the light of Chriſt, lighteth or is given to every man that comes into the world, which light is not contrary to the Spirit of Chriſt, but one in the union and as good in its nature according to its meaſure, and till thou prove that that light John 1. 9. is contrary to the Spirit, which yet thou haſt not done, ſtop thy mouth and take ſhame to thy ſelfe, for being fouly guilty thy ſelfe of corrupting my words, which thou falſly charges on me.

Other things thou ſaiſt, that our ſociety ſhould affirm, but I may have ground to Judge thou art, ſo ſlanderous a tongue on me, that the like thou may doe of others.

And whereas I ſaid thou art, confounded in thy diſcourſe I ſaid true herein, as inſtance, thou ſaiſt, that conſcience may be ſeared and evill, and another place that conſcience is the light of God, can the light of God be ſeared, or is it evill? thou holds it forth.

Conſider, is not this confuſion, other things I might collect, but this one is ſufficient to prove thee in confuſion and though thou reckon us ſome time with the Ranters, and ſometime with the Phariſees, with many words of bitterneſſe and envy yet we beare thy reproaches, and when they are taken off then ſhall we appear, and thou appear and be judged, as we are, by him that is above all. Then thou falſly charges me with corrupting that Scripture, in John 3. 19. Whereas, I neither added nor diminſhed but ſpoke it as is to be ſeen in my booke. Further chargeing me that I doe not underſtand a difference between tbe light of the law, and the light of the Goſpel, &c.

Friend, I rejoyce in that I am hidden from thee, and that my words are a ſtumbling to thee, for in that ſtate thou ſtandeſt the entrance into the Kingdome of God, thou ſhalt not know whoſe wiſedome is fooliſhneſſe with God, and though thou ſay the light of Chriſt is a ſaving comforting light, ſo will it be to thee a condemning light, and of all lyars and ſlanderers, and this ſhalt thou know though thou art buſied up and down, in thy minde ſeeking occaſions againſt me, from my words, not clearing thy ſelfe from what I have truly charged upon thee, but accuſing me falſly, and this is come to paſſe, that thy ſhame might openly appeare, as to that difference of the law, and Goſpel; thy wiſedome with my knowledge of it, I ſhall not ſeed, yet I leave the Reader to conſider, Deut. 30. from verſ. 11. to 16. And Rom. 10. 7, 8. And what I ſaid yet remaines upon thee undone to prove by the Scripture, ſomething to convince of ſin without, and beſides or contrary to the Spirit of God, which thou art never able to doe, for though thou ſay (as none affirmes) the light in every mans conſcience is not the Spirit of God, yet how doſt thou prove; or when that it is contrary to the Spirit of God, which in my laſt I put upon thee, and now I leave it with thee, and then thou would excuſe thy firſt words, in that thou called the Quakers found hipocrites, but haſt not yet proved that they live in hipocriſy, and ſo art a lyer ſtill, and my words are juſt upon thee, a perverter of the right way of God thou art, and in the day of judgement it ſhall be proved by thy recompence. Then thou goes about to prove that a naturall man may have power over ſin, and abſtaine from thoſe things forbidden in the law, and for thy proofe thou inſtances in Paul, who ſaid he was blameleſſe, Phil. 3. Now this was before the commandement 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 its 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 tremble • 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 lets 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 j • 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 its 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 its proved and I doe not befoole my ſelfe in ſaying the words (or ſome of them) I own 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 To this is two witneſſes. 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, John 14. 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, ſince he hath already falſly charged me with it, as ſome in the County of Bedford knows very well, that he hath falſly charged me and denyed his own words, ſpoken by his own mouth.

Alſo he ſaid, Take notice that I affirme that there is nothing in me nor in any man to he taken notice of, Theſe are his own words ſpoken by him Aprill 12. 1656. at Patnam, witneſſed by three men, who heard it from his mouth, and this charge he doth not fully deny, but in a great meaſure he aſſents to it, yet would cover his ſhame a little with a lye, in ſaying, Directly in this forme of words he did not lay them downe, but this will not ſerve to hide his reprobate ſtate, for to his face it maybe teſtified he ſpoke the words, as I have laid them down, and therefore conſider againſt whom I am yoaked, againſt one that is a reprobate, and without Chriſt in him, one that have denyed Chriſt in him, or elſe thinks Chriſt not worth taking notice of. O abominable ignorance, why ſhould ſuch a fellow take the things of God in his mouth, who hath denyed Chriſt in him, and the Spirit of Chriſt indeed it appears that he doth take notice of nothing in him, elſe he would have been wounded with the light in his own conſcience, before he had brought forth thus many lyes, it ſeems he takes notice of nothing in him, but is paſt feeling, damnable doctrine indeed, without compariſon, that ever one profeſſing a Miniſter of Chriſt, ſhould be ſo ſtark blind and wicked, yea, we have taken notice of what thou haſt ſaid and it ſhall be recorded for ignorance of the greateſt ſort, but he would evade the thing and give a ſence upon his words, and in ſuch a ſence he ownes, and in ſuch a ſence he denyes it, but what is this to the purpoſe, except he confeſſe it, (as it is) that he is unregenerate, and if ſo, he confeſſes the light of God is in him and then to be taken notice of, if it be but to condemne him.

O blindneſſe to be marked! well, this mans folly hath appeared ſufficiently, who confeſſes this light in every man is the light of Chriſt as Gód, and yet ſaith, he affirmes there is nothing in him, nor any man, (regenerate or unregenerate) without exception) his words here ſpoken, worth the taking notice of.

The reſt of the particulars charged upon his fellowes is paſſed by with the excuſe of wanting the names expreſſed, may be he is glad to be ignorant in this thing, but lets ſearch, John Burion ſaid, That Chriſt had two bodyes, one our of the ſight of the Saints, in Bedford, May 23. 1656. And to this John Bunian confeſſes but would excuſe it if he could, and would manifeſt that Chriſt hath two bodies, cleane contrary to the Scripture which affirms Epheſ. 4. 4. Now no marvell that he gain-ſayes me, when as he hath gain ſaied the Apoſtle, who ſaith expreſly, There is one body, but they ſay two bodies; let them be aſhamed for ever, thus to contradict Scripture,

John Spencly, (one of the Teſtators of this lying ſcrole, a May 23. 1656 I • Bedford. member of the ſame ſuppoſed Church) ſaid that Chriſt and the word of life were two things, and ſo would divide Chriſt contrary to the 6th. of John 48. where Chriſt ſaith he is the bread of life, and contrary to 1 John 1. 2. The 23. of the 8. month, 1656.. John Bunion and one Fer. and J. Child laid down.

1. That God dyed, And that very God, and the everlaſting Father dyed contrary to many Scriptures, as Dan. 4. 34. Dan. 12. 7.

2. They affirmed, That the word that was in the beginning was crucified upon the Croſſe, contrary to the 1 Peter 1. 23.

3. They affirmed, That juſtification is without obedience, But yet ſay I, None is juſtified in diſobedience but all condemned in it, let them mark that, and there is but either in obedience, or in diſobedience, and he that is a Believer and juſtified, is not without obedience.

4. That There is a light which convinceth of ſin, beſides the light of Chriſt, and John Bunian in all his Booke cannot prove any is convinced of ſin, that hath not the light of Chriſt or that any thing beſides the light of Chriſt doth convince of ſin, ſo that his conſuſion doth appeare,

5, That There is no ſaving knowledge but what comes without from Heaven, contrary to 2 Cor. 4. 6, 7. where it is ſaid the light ſhone in their hearts out of darkneſſe, J. Child denyed that the man Chriſt Jeſus had given a light to every man that comes into the world, contrary to Joh. 1. 9.

Alſo he denyed, That every man was lighted, that they might believe, contrary to Jo. 12. 36. 35. Jo. Burton ſaid, That a man might be upon the foundation and yet deny Chriſt, Now the Scripture ſaith, Matth. 10. 33. He that denyes Chriſt ſhall be denyed of the Father, and the Father denyes not any that are on the foundotion as they affirme.

Another of them ſaid, That the word that was hid in Davids heart was the outward Scriptures.

Another of them affirmed, That he was juſtified from all his ſins, past, preſent and to come and ſaid there was Scripture in the Acts to prove it.

John Burton ſaid, That a man is not juſtified by the Spirit, John Bunian ſaid, the 30. of the 11. month, That the Spirit of Chriſt doth nothing (Mark) within man as to juſtification, he affirmed, That the fleſh of Chriſt is not within any man, then there is no man that hath life in him if Chriſts words be true, Jo. 6. 53. and Chriſts words is true, and therefore Jo. Bnnions doctrine is, he ſaid, That by the Kingdome of Heaven, within the Phariſees Luke▪ 17. Chriſt ſpeakes of himſelfe there as a perſonall This is witneſſed by many. man to be that Kingdome of heaven, Mark here what the ſubſtance of this is, doth he meane that the perſon of Chriſt was in the Phariſees.

O horrid blindneſſe! not to be parrelelled.

He ſaid, The beſt thing in a naturall man is Impure, and yet in this Book confeſſes that the light of God is in all men, ſo that muſt be impure, elſe J. Bunians doctrine is a lye; but the light of God is pure, and therefore Jo. Bunians doctrine is a lye,

He ſaid, that the Scripture, In every place doth not mean as it ſpeakes, and inſtanced that in Peter, not to mean as it ſpeaks, where it is ſaid, yea, as lively ſtones are built up a ſpirituall houſe, and where it is ſaid, have ſalt in your ſelves, He asked if a mans belly must be filled with ſalt, Mark this expoſitor, and his blindneſſe and ignorance, and the cauſe why he is ſilent, And forbears to aggravate ſin is, leaſt hard thoughts ſhould be entertained againſt him, Let men judge, whether this be not an unfaithfull man to the Lord, who rather then harſh thoughts ſhould be againſt him in the wicked, he will be His own book holds this forth. ſilent, and hide and cover ſin in ſinners. O wickedneſſe indeed!

He ſaith, that Chriſt Aſcended into Heaven in our nature, (viz.) in his nature, and they that are one with him, and he and they are proved to be in corrupt nature, as they will confeſſe it. O what wickedneſſe to hold forth that Chriſt is at the right hand of God in ſinfull nature, as his words holds forth from his owne mouth.

Jo. Burton ſaid, That men may depend too much upon ſomething called Chriſt, and the righteouſneſſe of Chriſt within.

He ſaith, that the Devil Knowes how to take the Childrens bread (viz.) Chriſt Jeſus who onely is the Childrens bread) and give him to dogs. O ſad error and damnable.

He ſaith, That the Devill deceives ſoules by bidding them follow the light which they brought into the world with them.

And he confeſſes that light is the light of Chriſt (as God) O unutterable ignorance! can a ſober man read this, and not be aſhamed, to hold forth that the Devil deceives ſoules by bidding them follow the light of Chriſt (as God)?

He ſaith, they that follow Chriſt aright, muſt follow him without, to the croſſe without for juſtification, or mount Calvery without; they muſt ſeek for juſtification without, and the Spirit of Chriſt it leads to Chriſt without.

Reader, ſee if this be not near unto Poperey, or enquire elſe what he meanes, as if he would have people to goe a Pilgrimage, and this is contrary to Rom. 10. 6, 7, 8.

He ſaith, That the ſoule of man is the light wherewith every man is lighted by Chriſt as God, and this is the light that every man brought into the world with him, and the Devil deceives ſoules by this light (viz.) by the ſoule, this is true from his owne words, let it be marked by ſober men, what damnable doctrines theſe are, hardly fit to be raked in.

He ſaith further, That the Devil deceives ſoules by perſwading them to follow the light within, which he confeſſes is the light of Chriſt, and that all men hath it.

He ſaith, Conſcience is the light of God, and yet in another place ſaith, Conſcience is defiled, what concurrence is here, let the Reader judge, to hold forth that the light of God is defiled, his words plainly ſhewes, to ſay that the law is the Schoolmaſter to bring to Chriſt.

He ſaith, This is a frothy argument.

And to make up his wickedneſſe he ſaith, He is ruled by Scripture, conſider whether thoſe doctrins and lyes be not quite contrary to Scripture, what impudency is in this mans heart to ſay he is ruled by Scripture, he ſaith, They that look upon Compare this doctrin with Heb. 13. 8. and his doctrine is proved to be damnable. Chriſt no otherwayes then as he was before the world was, he dare to be bold to ſay they are no Chriſtians but Antichriſtians, he ſaith, That Contrary to John • . • . Chriſt as he is Mediater, ſo he doth not lighten every man that comes into the world though as he is God, he doth, Markhere, he would divide Chriſt, not to be the ſame, the Son, as he is the Father; yet he confeſſes in his Book, What the Father doth, the Son doth alſo, ſee what contradiction here is? not worth the raking in, O blindneſſe that may be felt in the groſſeſt darkneſſe he inhabits. He ſaith, That the Devil hath more experience of the knowledge of the eternall power, and Godhead, then unregenerate men; Mark, the word more ſignifies ſomething. He ſaith, The light of Chriſt as God, is conſcience and nature it ſelfe, Mark, nature is ſinfull, and wicked, and all are children of wrath, in it ſo are all by the light of Chriſt as God; wicked & children of wrath if Jo. Bunions doctrin be true, let him make it good as he can: O wonderful traſh & muddy ſtuff, unheard of before. He ſaith, The Devil deceives ſouls, by bidding them liſten within, and ſee if there be not that which doth convince of ſin, Mark his doctrin well. He denyes, That Paul bids liſten within, contrary to that Scripture, Rom. 10. 8, 9. He ſaith, conſcience may be hardned and ſeared, and is naturally evill, and yet ſaith, Conſcience is the light of Chriſt as God, ſee what an agreement is here, the light of Chriſt as God, is hardened and ſeared, and evil, elſe J. Bunion muſt revoke his doctrine, or elſe prove this, Conſider what ſtuff this is, which is held forth by him.

He ſaith, he preaches not for hire, indeed, he had no need to receive mony for ſuch doctrin as theſe.

He ſaith Chriſt is ſome four or five foot long, This is more then he can tell.

He reckons the doctrin of Chriſt within a falſe, (or among falſe) opinions.

He ſaith, It is contrary to Scripture to ſay the meaſure (or manifeſtation) of the Spirit is given to every man, though Paul ſaith ſo plainly to the Corinthians, 1 Cor. 12. 7.

Mark here he hath ſpoken quite contrary to Scripture, denyed that which Paul affirmed or elſe counted Pauls words againſt Scripture.

He ſaith, They that are borne of God doe daily ſin, abſolute contrary to the 1 John 3. 9. And therefore he would give the Apoſtle the lye.

Now Reader conſider, whether thou wilt believe John Bunian, or the Apoſtle John, for they are at ods, and ſpeaks quite contrary one to the other.

He ſaith, That the light that ſhewes thee there is a God, and that this God is eternall, would lead to life, then might the Devils be delivered from damnation, and the Devils knowes God as a Creator, &c.

He ſaith, That the light ſpoken of John the 3 • is the man Christ Jeſus, and yet ſaith, that the man Chriſt Jeſus, is not a condemning light.

Mark that Scripture, ſaith that light was condemnation to them that did evill, he ſaith not, who muſt you believe.

He ſaith, That the lyar and ſlanderer is an unbeliever, and his condition is ſad.

Conſider here, how out of his owne mouth he is condemned, who is at large proved a lyar and ſlanderer, out of his own mouth will the Lord condemn him.

He ſaith, That a man cannot give a more right deſcription of a falſe Prophet, then the Prophets, Chriſt, and the Apoſtles did give. Reply, In this thou haſt truly ſaid. Now lets conſider, how thou haſt▪ confeſſed to thy own ſhame, and laid open thy own nakedneſſe, the Prophets ſaid ſuch was falſe Prophets as preached for hire, and divined for mony, and fed themſelves, and clothed themſelves with the woole, and that uſed their tongues, and ſaid the Lord ſaith it, when God had not ſpoken to them, and that cryed peace to the wicked, and Chriſt ſaid ſuch were deceivers, who had the chiefeſt place in the aſſembly, and ſtood praying in the Synagogues, and loved the uppermoſt rooms at feaſts, and that were called of men maſter, and ſuch like, and the Apoſtle ſaid ſuch were deceivers, to take gifts and rewards, and lucre, and that loved unrighteous wages, and that were backbiters, and falſe accuſers, and covetous, and having a forme of Godlineſſe, but denying the power, who ever taught, and the people were not able to come to the knowledge of the truth, with many other ſuch like. Now this is my appeale to all mens conſciences, in the ſight of God, whether thou art not found under ſome of theſe carrectars (at leaſt) or whether thou art not one in union and fellowſhip, with ſuch who act theſe things, yea, thou art▪ among them and not crying againſt them, and ſo art guilty of their ſin, though not as fully in the act as are ſome, may be; ſo that I doubt not, but they who have not hardened their hearts, and blinded their eyes will ſee, how thou haſt condemned thy ſelf in confeſſing the truth, and the time is coming that further it will be made manifeſt concerning thee, only at preſent thou art ſufficiently diſcovered, to be out of the truth in the way of perdition, and how ever though thou haſt covered thy ſelfe, as much as is poſſible▪ from the ſtroke of thy owne hand, and from the guilt of thy own confeſſion, yet Jo. Burton, thou haſt condemned an hundred, I thinke of Independant Miniſters, (ſo called) thy brethren, who are known to be found guilty of thoſe things, all or moſt of them, which thou confeſſes are marks of a falſe Prophet, and while thou bids us examine our ſelves, thou art the man (or among them) that are proved truly guilty.

He ſaith, He is not come to one of the dayes of the thouſand yeares, of Satans being chained, and this is truly confeſſed, and ſo he is in the reigne and government of the Devill, and Satan is not bound but at liberty in him, (as it well appeares) and Chriſts reigne is not known, and ſo it muſt needs be true, that he is of the Army of the Draggon againſt the Lamb.

Some of the ſame members with him ſaid, in Bedford, That they ſcorned that light which convinceth of ſin, (which the Quakers ſpeaks of)

Further, moſt falſly I am charged by him with railing againſt the Lord Jeſus, which is abſolute falſe; my words are ſpoken in feare and reverence of the Lord Jeſus. Reader, theſe things I leave to thee, to be judged of, his falſe ſlanders and his damnable doctrins, and wicked lying accuſations; and contradictions which his 9 ſheets of paper is filled with, as if he had ſet himſelf to lye, and ſlander and ſpeak wickedly againſt the truth which is over him, and is a teſtimony againſt him, and though oppoſed by him, yet not confounded, but him it confounds, and by it he ſhall be judged and condemned; and the time comes when further he may be made manifeſt, if this be not ſufficient ▪out of the abundance of his heart, hath his wicked tongue tered theſe things, which are but a little of what lodges in him, but let him prove theſe things firſt, and then utter more.

AND now John Bunian, thou and thy falſe witneſſes▪ and all thy company and brethren in iniquity, Remember and repent for the day of your viſitation is upon you, bleſſed were you, if you could receive it, before it be ſpent, not to be recalled; and before the long ſuffering of God come to an end and you be ſhut up in utter darkneſſe, and indeed friends the day haſtens wherein every man ſhall receive according to his deeds; he that hath done evill ſhall not be cloaked, and he that hath done good ſhall not be uncovered, in that day when the ſecrets of all hearts ſhall be laid open, and ſearched with the eternall eye; the end of my worke is to clear the truth, and the way thereof, (God is witneſſe) from thy ſlanderous and lying and perverting tongue, and onely I reproove thee, by the Spirit of the Lord, and ſo leaves thee to receive thy reward from the juſt God of righteous judgement; who upon thy head will render vengeance in flames of fire, in his dreadfull day, which upon thee comes ſuddenly, even when thou and you cries peace, peace, then ſhall deſtruction come as an armed man from which thou ſhalt not fly to eſcape, though now you all be hardened againſt the Lord and his way and truth, and hath even bent thy tongue for lyes, and hath reproached the innocent, to the peirceing of thy own ſoule, and one day ſhalt thou know it, therefore bow and tremble before the Lord God, thou and all thy companions, a lyar and ſlanderer thou art, a perverter and wreſter of the right way of God, and of the Scriptures, a hipocrite and diſſembler, a holder forth of damnable doctrines an envious man, and falſe accuſer, condemning another falſly in what thy ſelfe is fully guilty of; theſe things I lay to thy charge juſtly in the preſence of the Lord God, and upon thy account are they reckoned by him, and proved by teſtimony in the ſight of man (and may be more fully hereafter if any thing be wanting) and one day ſhalt thou feele the burthen of them, though now thou be above ſhame; and all thy lyes, ſlanders, deceits, confuſions, hypocriſies, contradictions, and damnable doctrines of Devils, with impudency held forth by thee, ſhall be conſumed in the Pit of vengeance, and then ſhall the witneſſe in thy conſcience juſtifie the Lord (in condemning thee) & me, to be true in reproving thee, and this I ſay to thee, and you all, the liveing God you know not, nor his Son Jeſus Chriſt; but are enemies to God and Witneſſe one of their brethren a Juſtice of peace (ſo called who impriſoned falſly the Innocent to all their ſhame. perſecuters of the Lord of life, and ſhall periſh among the uncircumciſed, yee falſe witneſſes, and wicked helpers; you may be aſhamed of your teſtimony ſubſcribed at the beginning of his lying ſcribble, will you yet ſay through Grace, thoſe things are true; the father ſtop your mouthes in the duſt, who hath offended the Lord, more then defended him, or your ſelves; and be aſhamed in the preſence of God and man, much more may be ſaid hereafter, to lay you further open, if you yet harden your hearts in your wickedneſſe, but I doe rather reprove you, then ſtrive with you, and rather deſires your return to God, then your condemnation by him, and with this I ſhall end, and by what is ſaid in ſhort is ſufficient to manifeſt you, and John Bunian to all honeſt people, what generation you are of, and that you are guided by a lying and unclean ſpirit, and that you are doing the Devils worke in gain-ſaying the way of truth and righteouſneſſe, by your multitude of lyes and ſlanders, and damnable doctrines, and whatever you account or falſly judge of me, yet am I true (though as a deceiver) and the Lords ſervants, and a witneſſe for him and againſt all your lyes and ſlanders, and wickedneſſe hatched amongſt you and brought forth by a lyeing orator whom you have made your mouth into the view of the world, even a curſed birth, and the father of it; and the womb that conceived it, and it ſhall rot, and periſh as the dunge and not accompliſh any part of the end, of your deſire, for ſo loathſome it is, being truly ſearched and laid open that it hath not obtained neither the praiſe of God nor man, but is defamed by men, and condemned of God; alas, alas, for thee John Bunian thy ſeverall months travell in griefe and paine, is a fruitleſſe birth, and periſhes as an untimely fig, and its praiſe is blotted out among men, and its paſſed away as ſmoak; Truth, is a top of thee, and out-reaches thee, and thy formed weapons cannot proſper, and it ſhall ſtand for ever to confound thee, and all its enemies; and though thou wilt not ſubject thy mind to ſerve it willingly, yet a ſlave to it muſt thou be and what thou doſt in thy wickedneſſe againſt it, the end thereof brings forth the glory of it, and thy owne confounding and ſhame; and now be wiſe and learned, and put of thy armour, for thou maiſt underſtand the more thou ſtrives, the more thou art entangled, and the higher thou ariſes in envy, the deeper is thy fall into confuſion and the more thy arguments are, the more increaſed is thy folly, let experience teach thee, and thy own wickedneſſe correct thee, and thus, I leave thee, and if thou wilt not owne the light of Chriſt in thy owne conſcience, now to reprove thee and convince thee, yet in the day of judgement thou ſhalt owne it, and it ſhall witneſſe the juſtneſſe of the judgements of the Lord, when for thy iniquities he pleads with thee, and behold as a theife in the night, when thou art not awarre, he will come, and then woe unto thee that art poluted,