AS for all thy unsavory, unseasoned, unwhole­some speeches, lying, slandering, and false ac­cusing words against me, all over thy book, and others, and thy scornful speeches, which thou charges me withal.

I say, each one, who grows up in that which is contrary to the will of man, have Salt in themselves to savor withal, and discerne between envious words, and sharp and sound reproof, against deceit and deceivers, such thou cannot hurt, nor thy inchantments cannot prevail, but to strengthen the hands of evil doers is thy work, and where the just is moving, and desires begot to come out of iniquity, which is a bond, thou utters lies and deceit, so sowes to the flesh that the bond of iniquity should not be broken; so that none by the may be deceived, do I this write and the truth declare, what e­ver thou judge of it, that in thy own conscience, and all consci­ences as it rises shall answer it, and bear witness to it, thou hast [Page 2]erred from the spirit as Balaam did; and read Balak, his nature hath prevailed with thee, to oppose the Israel of God, and defie them for love to the earth, and though thou may speak against Balaam, yet when that in thy conscience arises, which now is covered with thick earth, thou shall read thy abomination to be above his, he said, if Balak would give him his house full of sil­ver and gold, he could not go beyond the word of the Lord his God, to do lesse or more, Numb. 22.18. but contrary to the word, and contrary to that in thy conscience, art thou lying a­gainst, slandering and defying them, whom God hath, and will bless, and all this for thy two Parish Tyth; and whether thou be in Balaams steps, yea or nay, let that in thy conscience judge, and thy own confession, who confesses thou lives in covetous practices, as in thy book page 51. and if covetous practices be not in Balaams steps, I leave it to all the wise in heart to judge, and if ever thy eye be opened, thou shalt see that it is Israel, who abides in his tents, which thou utters so many unsavory words a­gainst, who cannot, but testifie against thy, even thy covetous practices, which thou sayes thou lives in.

In thy Epistle to the Reader, thou exhorts him not to sin, I say the Reader that sins not, will deny thee who lives in covetous practices, and see thee to be an Idolater, though thou say thou art annointed to preach, Covetousness is Idolatry, Col. 3.5. and covetousness was not as much as once to be named among the Saints, Ephes. 5.3. much lesse to be lived in as thou doth, as thou saith of thy self,; and the Reader that reads over thy book, may see, that though thou exhort him not to sin, yet in several places of thy book thou saies, no Saint is or can be without sin while he is upon earth; so he may tell thee thou art in confusion, a sayer and not a doer, who bids him not sin, yet tells in thy book thou art in covetous practices, so an Idolater, a pittiful example among thy flock, let that in thy conscience and thy words be witness, and by the mouth of two or three witnesses, shall every thing be established.

Again thou bids him long to see the new earth, wherein dwells righteousness.

I answer, the Reader that sees the new earth where righteous­ness [Page 3]dwells, he will see the in the old earth, where unrighteous­ness dwels, for all covetous practices, folly and selfishness, which thou art guilty of, as thou saith page 64. all this is in the old earth; so thou who bears these things as aforesaid, is the earth that bears thorns and bryars, is rejected of God and of us, who dwell in God; and of every Reader, who sees and grows up in the new earth, where righteousness d [...]ells, so such Readers shall see thee to be in hyprocrisie, who tells of the new, but lives in the old, and this thy high talking, and loose walking, gives an ill report of the good land, preaches to every conscience that knows thee, that thou art in hypocrisie, and it gives an ill smell in the Nations, and who grows up in the new, shall deny thee, and all covetous ones who live in the old; so you are left with assemblies, that are without the gate.

Further thou saies to the Reader, Take heed of the two foolish, blind, mad Generations of Ranters and Qu [...]kers.

I answer, If we & what we preach, were not fool shne [...]s to the covetous & selfish, we could not be of God, 1 Cor. 1.18. and our eye God hath opened which was blinded, and eye salve from him is received, so that we see, yea, and there is that in thy con­science lets thee seee, we have read thy heart, but thou Moab like, art in the seat of ease, in the flesh and thou cannot receive us, and be selfish, and live in covetous practices, as thou saith, thou dost, neither can we own thee, though thou say thou art annoin­ted to preach; so long as thou lives in covetous practices, and in that thou calls us mad, read this, when Christ was come, who put an end to the first Priesthood and Tyth, the Jews who were of them that paid and took Tyth, they said of Christ, He is mad why hear ye him, John 10 20 and the same seed passeth through and suffers the same reproach and scorn now among Tyth takers and Tyth payers, and thou art one, who hath the Tyth of two Parishes; and in as much as thou joins us with Ranters, know this, that there is many thousands in this Nation, both high and low, rich and poor, who though they cannot own us, as to grow up in the life with us, because the Crosse is sharp, and the way narrow, to him that hath his many Idols, yet are we so far ma­nifest to their consciences, as that they cannot but secretly wit­ness [Page 4]against thee in this thing; and that no people on the face of the earth so differs from them as we, yea, and though thy will be angry as the Nations are, because truth smites and strikes at thy Idols, who confesses thy covetous practices, who hast the Tyth of two Parishes, yet there is that in thy conscience, which in the flesh thou makes merry over, and hast sent a gift, as I may say, a lying Book to the Nations, the earthly kinred, to increase their mirth, over that which bears witness, their deeds, and thy deeds be evil, yet it shall witness us to be of God, so the wit­ness of men we receive, but lo, the witness of God is grea­ter.

Friend, read soberly, what is it hath broken thy Covenant and fellowship with the Ranters, it hath been but broken of late, see if they be denied for conscience sake, or for thy two Parish Tyth sake, for men are making a reformation in the earth, and casting out the scandalous, I know thou art crafty and shifty, and thy crying against the truth, it makes room in the hearts of Sions enemies, to receive thee, and let thee in; so thou pushing with thy horn against them, who cry for equity, and wait to see righteousness and justice run down the streets; in so doing, through thy policy, craft and guile, thou may think to prosper and magnifie thy self in the earth, the candle is lighted and set up­on a golden Candlestick, if that in thy conscience let the see I speak the truth, let not thy will which leads thee into covetous practices, call me a false SEER; but stay thou, wilt say, for Conscience sake thou breaks off from, and witnesses against the Ranters; well, I say I am glad that thou denies them, and thy carding, dicing, hunting, vain pleasures, and idle jesting, which feeds the old man, and if thou obey that which witnesses against these evil things, it will lead the out of all selfishness, some, rub­bish, and not let thee tast of the dreggs of the old Bottle, and come out of thy covetous practices which thou confesses thou lives in, thy two Parish Tyth, thy hearts great Idol, and we can­not but own thee in that which divides thee and thy Idols assun­der, that in thy conscience, this shall own, though flesh be an­gry, and OLD CAIN would murder and be wroth.

Thou tells the Reader, that I scoff at the sufferings and dying of Christ in the flesh.

Answ. My Conscience bears me witnesse in the sight of God, that thou speaks falsly of me, for the just one was betrayed and crucified, Matt. 27.35. And in that he dyed he dyed unto sin once, and in that he lives, he lives unto God, Rom. 6.10. This witness bear we.

Thou tells the Reader, that a companion of mine told thee, he was Christ, and that I yielded to it by silence.

Answ. This is a lie he uttered no such word.

Thou tells the Reader, there is variety of waies to Sion.

I answer, that is false, the way is but one, 1 Kings 8.36. saith Solomon; saith Isaiah, Isa. 30.21. Saith Jeremiah, Jer. 6.16. & 32 39. One way saith Jeremiah, and saith Christ I am the way, John 14.6. who was before Abraham, before the world was, even of old, and all the Patriaths, Prophets, A­postles and all the holy men of God, who have walked and do walk in the good old way, all these received, and receive grace from Christ, who is the way, John 14 6. Now thou that lives in folly, selfishness and covetous practices, thou art out of the one way, the unclean walk not in it, Isa. 35.8. So art the Back­slider in heart, fi [...]led with thy own waies, Prov. 14.14. folly, selfishness, and covetous practices; here is the many waies, here is thy variety, these lead from Sion into the Chambers of death, now Peter a Minister by the will of God, he spoke of some that were in thy practices, covetous practices, 2 Pet. 2.14.15. and he said, they had forsaken the right way.

Thou tells me, that the light within me, tells me, that I call thee Priest in pride and scorn, page 15.

I answer, this is not true, neither in pride, nor in scorn, do I call the Priest, but I call the Priest for that thou takes Tyth, the wage of the first Priesthood, yet thou denies to do his work; and Christ who is a Priest for ever, who put an end to the Priesthood, to the work, he also put an end to the wage, that he confirmed it to any other, prove it if thou canst.

Thou saies I scoff at thy saying, Christ is the first principle of pure Religion, and asks me if I will be religious without the Son [Page 6]of God, and asks if we must go to Sinai, to make us religious, was not Paul there, and was a persecutor, &c. page 16.17.

I answer, Scoffing I deny, it is thy own, and O shameless man, did not I write unto thee, and hast not thou printed it, that who is come to the Son is in the pure Religion, and yet thou asks me if I will be religious without the Son, yet know this, that while Paul persecuted, &c. though he had the letter without, yet he was without the law, Rom. 7.9 Now Christ is the true light, who lighteth every one, John 1.9. This light is the law written in the heart, for saith Solomon, the Law is light, Prov. 6.23. which light cometh from Christ, who lighteth every one, now who love the light, the Law written in the heart, is come to the first principle, which shews evill and corruption, it condemns for every transgression, there the pure religion in measure is wit­nessed, now when the seed, which is Christ is come, trangression is finished, the Body dead because of sin, Rom. 8.10 If this thou could receive thou would not stumble at what I said, or do now say, but would know the Law, which is the Scoolmaster to bring to Christ, Coll. 3, 24. and Christ lighteth every one, and the Law is light; so thou that asks if we must go to Sinai to make us religious, makes it appear thou knows not the Law writ­ten in the heart, which condemnes and is added because of trans­gression, till the seed come, who finishes transgression, where condemnation is not, if at this thou stumble it is that the Scrip­ture may be fulfilled, Christ the seed a stumbling stone; but come let us try thy religion: Iames tells us what the pure religion is, even to be kept unspotted from the world, Iames 1.27. Now folly is a spot of the world, selfishness a s [...]ot, covetous practices are spots of the world; so out of thy own mouth, thou art found out of the pure religion.

Thou saies the Scriptures are the sure word of God, page 17.

I answer, the Scriptures are a witness against thee, saying God is the Word, Iohn 1.1. and Christ, his name is called the word of God, Rev. 19.13. This word is quick and powerful, and if ever thou comes to know it, and to be in it, thou will be freed of thy covetous practices, now of this word the Scriptures is a true declaration, Luke 1.1. Iohn 5.39. 1 Iohn 1.3.

Thou saies, the end of the Scriptures, is to turn People to Christ, page 17.

Answ. The Scriptures cannot turn any to Christ, but they te­stifie of that which turn men to Christ; Christ said no man can come to me except the Father draw him, Iohn 6.44. and the same that turns to Christ draws to Christ, and this is the Father, not the Scriptures, and this is not to deny the Scriptures; and saith Christ to the Jews, who had the Scriptures, Search the Scriptures in them ye think to have life, they thought so, in the mean time persecuted the life, Iohn 5.39, 40. They testifie but of me saith Christ, and ye will not come to me to have life, the same that turns to Christ, the same draws to Christ, this is not the Scriptures, but his Father, Iohn 6.44 and the Scrip­tures is for the perfecting of the man of God, but the man of sin wrests them, therewith to uphold his waies against the man of God.

Thou saies the Scriptures are a pretious light, page 17. Yet all the light that is in them, is borrowed from the Son.

I answer, All this is thy words, the Scriptures say God is light, and Christ is light, but where is the Scriptures called a light, prove thou that; and whereas thou saies, all the light that is in them, thou tells of light being in the Scriptures, I say the light was before the Scriptures were, and the light was in them who gave out the Scriptures, but that light is in the Scriptures, prove thou that, or tell me, what one of Scriptures hath light in it.

Thou saies I deny the person of Christ the Mediator, page 18.

I answer, this is a lie, for I own one God, and one Mediator between God and Men, the man Christ Jesus, who is the ex­presse image of the Fathers person, Heb. 1.3. Now for the peoples sake, whom thou with thy high words deceives, shall I make it manifest, thou bears the marks of the deceivers, that the holy men of God witnessed against, and this by plain Scriptures I shall prove, though by trading with the Scriptures, thou get thy livelyhood two parish Tyth.

Thou saies I am still dreaming of the light within, but if I knew what it were, it would not move me to slight the letter, the hi­story, the blood of Christ without, page 19.

I answer, the light within is pretious and if I had not owned [Page 8]it, thy dreams might have gone undiscovered for me, but bles­sed be God, who hath caused light to shine out of darkness, such as are gone from the light and live in covetous practices, as thou confesses thou dost, such are out of the right way, such are dreamers; and the light in me slighteth not the letter, as thou further shall see; but stay, thou calls the letter a history, prove it to be so by Scripture, what no more to value the Scripture than to call is a history, and yet take the Tyth of two Parishes for talking it over to the people, and adding thy meanings to it; and thou tells of the blood of Christ without, oh friend remember, when the chief Priests, the Elders and the multitude, sought to put Christ to death, the Tyth takers and Tyth payers, sought to put Christ to death, who put an end to that Priesthood, work, and wage, who never confirmed it to the twelve, nor the seven­ty, nor the Apostles, they said, his blood be on us and on our Chil­dren, Matt. 27.25. Verily it is so to this day, and his blood we own, which cleanseth from all sin; this is truth, though thou stumble at it, even thou who looks to thy own way, and looks for gain from thy Quarter, even the Tyth of two Parishes, which is thy Quarter, and this is a true mark of a blind Watch­man, Isa. 56 10, 11.

Thou saies I deny the person of Christ, and his sufferings in the flesh.

This I answered before, herein thou falsly charges me.

Thou saies, I say Christ suffered not, onely that suffered which was born of the Virgin, page 20.

Answ. The Lord is my witness, who is the just God of Hea­ven and Earth, that I never spoke such a word to thee, no nor to any man, neither did ever such a thing enter into my heart have not I a just ground to say thy conscience is seared with a hot Iron, whose tongue is a sharp sword, laying to my charge things I know not, be ashamed of thine envy and hard speeches, thou who bears rule by the Peoples means, which thou calls thy right, and property, Ier. 5 30, 31. A mark of a Deceiver.

Thou saies, I scoffed three or four times at thy saying, that the Crosse of Christ, is the crucifying, suffering, and dying in the flesh, page 21.

Answ. This is false, to charge me with scoffing, the Crosse is that which crucifies to the world, Gall. 6.14. But thou who [Page 9]art in covetous practices, in selfishness, as thou hast given it out in print, thou art alive in the world, and being in covetous practi­ces thou art an enemy to the Crosse of Christ, minding earthly things, Phil. 3.18.19. and this is a mark of a Deceiver, and Paul wept because of such as thee who lived in covetous practi­ces, so were enemies to the Crosse of Christ.

Again thou art telling me of getting a Pigg and a Duck, and bids me ask my conscience where, page 23.

I answer, my conscience bears me witness, that I know nothing of this thing, but they are Creatures of God, and every Creature of God is good, and if such were set before me, and I eat mode­rately thereof, what unrighteousness is this, truly all that are so­ber minded, cannot but judge, that if thou wert a Minister of Christ, as thou saies thou art, thou would have other Messages to the world, than to publish therein reproachfully, what one with moderation eats of, surely though thou pretend gravity, yet envy makes the appear very childish, and thy sending and pub­lishing abroad such things, cannot but cause thee to give a loath­some savour, among all the sober minded, as if thou had such a peculiar interest and property in Piggs, Ducks, and Pullen, that it is a great crime and fault, to deprive thy greedy appetite of such Creatures, this I say to thee, that if I did eat of that Creature, if thou can convince me that therein I trespassed against thee, I will acknowledge thee to be my Priest, and when I offer an Ox, or a Sheep for my trespasse offering, thou shall have the Shoulder, the two cheeks and the maw for thy due, Deut. 8.1, 2, 3. and other appurtenances, if thou require them, and till thou convince me, that I have committed a crime, mind that in thy conscience, the Law of equity, that thou may see how many Piggs, Ducks and Pullen are brought to thy house, or to thy brethren the Priests, their houses, which you pretend a property to, and an interest in, but from Christ cannot prove it, whose Minister thou saies thou art: thus much of this thing, here thou art answered accor­ding to thy folly, Prov. 26.5.

Thou saies, we trample upon the Scriptures, and abuse them that speak of the Resurrection, Judgment, Heaven, and Hell, af­ter this life, and that our fancy, meaning and interpretations, must be all the Scriptures in such matters, page 26.

As for trampling upon the Scriptures, and abusing them that [Page 10]we deny, tis thy own practice, and in the same as gave them forth we own them and read them, and deny all your interpreta­tions on them, who wrests them to maintain such practices as they were given forth against: The Resurrection we own, of the just and unjust, Acts 24.15. Some for conscience sake were tor­tured, these had part in the first Resurrection, yet they accepted not deliverance, that they might obtain a better Resurrection, Heb. 11.35. Eternal Judgment we own, committed to the Son, who is eternal, God hath appointed a day, in the which he will judge the world in righteousness, by the man Christ Jesus, Acts. 17.31. Heaven we own to be Gods Throne, and his Throne en­dures for ever with the Son, and where the Son is there shall the Saints be: Hell is whither all must go that work abomination, the covetous, the selfish, where the worm dyeth not; so give over thy slandering, they are clothed with a brest-plate, whom thou disdains.

And thou bids me take heed, how Harlot like I trim my self with the glory of God.

Answ. He is a Harlot that is out of the truth, and that which draws him out of the truth, that draws him into covetous practi­ces, folly, selfishness, which thou confesses thou art inwardly re­proved for, these things are fruits of an Harlot, and thou art speaking as if a Harlot may be trimmed with Gods glory, as all may see who read that page; this is all thou knows of the glory of God, and of them in whom it is revealed, he is a Harlot that pleads for the wages of unrighteousness, for his back and belly, and for titles of courtesy as thou saies, which Christ forbids.

Thou saies the letter, or what is written in it, is a light that shines is dark place, page 26.

Answ. Prove this saying, thou art found in the seate of dark­ness, uttering things with the darkest of the world, how doth the letter shine, what is the dark place it shines in, to that in thy conscience do I speak, thou art vain, and others have made thee their example, so thou hast made them vain, end fed them in vain­ness, even hast kindled them up in that nature, contrary to truth, and this is a mark of a Deceiver, Ier. 23.16.

Thou saies thou art called Master through mans courtesie, and without any affection to it, page 38.

I answer, Now thou art come to that which I told the of, he is a Harlot that pleads for that which truth forbids, Christ the truth, [...] [Page 11]he said to his disciples, neither be ye called Masters, for one is your Master, even Christ, Matt. 23.10. they did not reason with him, and say, why may we not be so called through mans courtesie, it is not our affection; this is thy reasoning against Christ, not theirs, they did not call one another Masters, in wri­ting one to another, or speaking one of another, which you do who love the praise of men, thou art not yet a disciple, who rea­sons for that which Christ forbad, though thou call thy self a son, but stay thou saies I am low, thou must needs wrangle because I witness against thee who is high in pride, in the seat of reasoning against Christ, but 'tis not the name but the nature Christ forbad, thou saies as thy proud mind would have it, and thou hast the na­ture contrary to Christ, so pleads for the name he forbad, who slights the Scripture here, and who makes the nose of wax which thou tells on, and thou saies I would be Mnster over mens faith, I say, Christ hath given me victory over thy faith, who believes in thy corrupt reason, which fills thee with arguments against Christ and his doctrine, who is the author and finisher of our faith; but for shame tell not of faith in him, who reasons against him, and denies him who is our Master, and his doctrine, that thou may be Master; and who is in the light, is in the one faith, where mastership and dominion in the flesh, is not executed over one anothers faith, but one builds up another in the holy faith, but with thy faith thou opposes Christ, so it doth not purifie thy heart, but leaves thee in covetous practices.

Thou saies, I and my sect is in the proud Egyptian spirit, who for uniformities sake can endure to hear of no variety of gifts, dis­pensations, or administrations of God, page, 29.

I answer, It is no new thing to see the truth reproached by sel­fish, covetous People, for such the truth know not, and Paul who preached Christ, it was called a Sect, and every where it was spo­ken against, Acts 28.22. as it is now, that which was before all Sects, and comprehended all Sects, and draws out of all Sects, that was and is called a Sect, and in it we see thee cut off from the life, and found in covetous practices, as thou confesses, and so thou reproaches that which bears witness against thee, and our unity is in that which the vulters eye, and venemous beasts, ne­ver saw form, beauty, nor comeliness in the diversity of gifts and administrations, among us is witnessed in one and the same spirit, [Page 12]and that spirit by which these among us be witnessed, testified a­gainst such as taught for hire, this is a mark of a deceiver, where­by thou among the rest, art found out, Micah 3.11. Who re­ceived a gift from God, were never hired of the world, prove the contrary if thou can, and thou art in Simons snare, who thinks the gift of God, may either be bought or sold for money, or Tyth, Acts 8.20.

Again thou saith, if greatness had been thy aime, thou might have been as great in esteem, as other men, page 29.

I answer, how great would thou be, thou art called of men Master, which Christ forbad, Matt. 23. and how dare thou call him Lord, who doth not the things that he saith, but pleads against his sayings, Luke 6.46. and thy practce, and thy pleading, his doctrine to live out of, that thou may be a Master, it preaches to all the wise in heart, that thou art one of them, who saith, we will not have this man to reign over us, Luke 19.14. this is Jesus I speak of, the one Master; and how great would thou be, thou hast got the Tyth of two Parishes, whereas most of thy bre­thren have but the Tyth of one, and many of none; but stay, thou would not be called a Priest of the Nation, but thou art joyning with them against the Israel of God, and thats the way to make the great amongst the Cananites; our head God is lift­ing up, our helment if thou knew, thou should know no wea­pon formed can prosper: O England thy Scers are blind, they see not the ditch they lead thee to, thy Prophets are like Foxes in wast places, seeking to devour the Lambs, and to eat up and spoil the tender grapes, they prophesie to the world for money, or mo­ney worth of the world, this the true Ministry never did, Micah 3.11. This is a mark of a deceiver, which Magnus Bine bears.

Thou saith, if I say you to thee. or thou to thee, all is one to thee, and that the Greek hath but one word for both, page 29.

I answer, Surely, surely if thy conscience were not seared with a hot Iron, thou durst not add lie to lie, what may thy own Generation say of thee in this thing, even the learned Rabbies, and the very School-boyes, can they read this thing, and not say thou seeks to make lies thy refuge, and though thou say the Lamb is thy friend and companion, yet thou takes counsell at him, who was a lyer from the beginning, and his work thou dost in spread­ing [Page 13]abroad lies, who faith that the Greek hath but one word for Thou and You; O blush, no lyer shall enter, and I appeal to that in all the consciences of the learned company, if thou lie not herein, and in English letters I shall set down the same, that o­thers may mark and see thee; as for the word Thou, in Greek it is Su, or after the dialect of the Dores, Tu, tuga, tune, [...], and as for the word You or Ye, implying more than one, the Greek hath it Humeis, [...]; read all the Greek Testament over, and shew me where ever they said Humeis [...] to one person, which by interpretation is, Vos, Ye, or shame with thy inward envy, and publick lies.

Again thou saies, to take off the Hat, or not, all is one to thee, yet thou judges it to be like the Horse or Mule, &c. page 30.

I answer thou being seared with a hot Iron, with evil thoughts thou art judging the tender, and yet thou being of Hamans line, and off-spring, thou art grieved that the inward Jews, who dwell in the perfect law of God, cannot bow nor follow the in­ventions of men, and thou with a colour saith, it is nothing to thee whether it be done or not done, yet thou must pour forth thy venomous speeches against them, who for conscience sake cannot do it: Moses said unto Aaron and others, uncover not your heads, Lev 10 6. a Law against doing of it, and all the people that were with David, who was a King, had every man his head covered, 2 Sam. 15.30. and the three Children were cast into the fiery furnace, not for keeping a Hat on, but for that they could not bow to the Image which mans will set up, Dan. 3 21. They had their Hats on their heads; now if thou had been in these daies, would thou have opposed these, or told them they were like the Horse or Mule; oh shame with thy envy; and the salutations of the Saints we own, but your heathenish customary words we deny, as good morrow, good even, which salutations the holy men of God used not, who gave out the Scriptures, and for Cananitish inventions▪ we are not to touch them, tast them nor handle them, but that the good day, and the joyfull day may be known, is our souls desire, and by thy generation are many imprisoned and fined, for not taking of the Hat, this is Hamans rage against Moraecai, the same seed to this day, who cannot trangress the law of righteousness to please mens wills.

Thou saies, thorough waiting, thou found the great outcry a­gainst [Page 14]Tyth, to be a wile of Satan, to disharten and destroy the best of the Ministry, that in their ruine every carnal form might advance it self, till all was confounded, page 30.

I answer, before thou wast pleading for a title of honour, ma­stership, now thou art pleading for the belly; surely thou will come to the back before all be done, and let all that are wise in heart judge, whether thy waiting was at wisdoms gate, at the posts of her door, yea or nay, and what it was that spoke to thee, even the mother of many Harlots, who would have her sons brought up, and maintained in pride, idleness, and fulness of bread: Rulers to you I direct my speech, people give ye atten­tion, what a Ministry is it that you uphold think ye, which nothing can keep it from being dishartened, destroyed, tuined, and confounded, but Tyth, which is the wages of unrighteousness, I call it the wages of unrighteousness, because Christ who is the Lord our righteousness, put an end to that Priesthood that took Tyth by a law, their work and their wage, and never confirmed it to any other, Christ the end of all figures being come, so is it an unrighteous wage, it was contained in the hand-writing of Or­dinances, but lo, Christ hath blotted out the same, and he that brings up that to be read again, which Christ blotted out, be denies the substance of all figures, and when as Christ sent out the twelve and the seventy, who were freely to give, as freely they had re­ceived, to whom he appointed a wage and hire, as I may so say, which was to eat and drink such things, as were set before them, by them who received them, and were worthy, Mat. 10. Luke 10▪ here is no Tyth mentioned, no bargaining for so much a year, and with the world, here is no mentioning as much as to eat with them, much less to bargain with them for so much a year, as you do; they did not say to Christ, what must not we have Tyth, neither did they say, we cannot but be ruined and confounded, if we have not Tyth, neither did they say, its a wile of Satan, that would have us preach without Tyth; and when Christ said to his Disciples, Take no thought what to eat, nor what to drink, nor wherewith to be clothed, after these things do the Gentiles seek, Mat. 6.31, 32. they did not reason as you do, that their ministry could not be kept from ruine and destruction, without Tyth, so by thy own words take away Tything, and take away your prea­ching, O thy shame and wickedness appears to all that are not [Page 15]seared, as thou art, and this, I say to thee, that truth denies your ministry, the truth is Christ, who put an end to tyth, and as truth arises in the inward parts, such deny to pay tyth, & turn from you, who would have that, which Christ everlastingly put an end un­to, so art you left ministring unto, and wrangling about the earth, with such as are swallowed up in the earthly love, as you are: now saith Paul, the sons of Levi, &c. had a commandment to take tyth, Heb. 7.5. but he saith not, that he had a commande­ment, or any of the ministry of Christ, so prove by Scripture, that Christ gave a commandement, for confirming tyth, to his Disciples or Apostles, or shew me an example, that ever they took tyth, or required tyth, then shall you have tyth of Corn, Pigs and Pullen, &c. without me bearing witness against it.

Again thou saies, Thorough the Saints violence and rage one against another, in their several forms and imaginations, the great day of binding Satan is prolonged, Page 35.

I answer: For all thy high talk thou yet knows not what spi­rit thou art of, therefore do I leave this, and all other thy say­ings, to be considered of by all the sober minded, being weighed in the ballance of the Sanctuary, thy sayings are light as chaffe, who cals such as be in imaginations, violence and rage, Saints, such as thou cals Saints, such David called Heathen, Psal. 2 1. The time is coming, and already is, that the pure fine linnen is put on, even Christ the righteousness of Saints, which righteous­ness is without mixture, Rev 19.8. this is not rage, violence and imaginations, which thy Saints, as thou cals them, are clad withal, with such jugling, and deceitful, poysonous, venomous speeches, thou deceives people, telling them they are Saints, though they live in rage, which is a mark of a heathen, violence and imagina­tions, thus thou flatters them, and may well be called a dawber, and puffs them up with a holy name, but the hellish nature is standing in them, and tels them they are Saints, though the day of binding be prolonged; this is all thou knows o [...] the Saints in light, who cals such Saints, as David called Heathen, and this is all thou knows of the binding of Satan, or of the Chain, or Angel, who cals such Saints, in whom Satan is not bound, so a­live thou art without the Law, so I leave thee, who stands pray­ing in the Synagogue, a popish house, this is a mark to know a Hypocrite by, Math. 6.5. Christ and his Apostles drew people [Page 16]out of the Synagogues, Temple, and Temple-worship, and met in such a house, so called, the Church of God in such a house, as saith the Scriptures, Rom. 16.5. 1 Cor. 16.19.

Thou sayes, After all your vain study, and labour each to draw Disciples after himself, &c. the best and safest way will be for every one to rely upon the Lord, Page 35. 36.

Answ. O shame with thy leading of others, who art not yet entred into the best and safest way, which is Christ the way, who is our Lord, so art thou in a vain study, and labour, to draw Di­sciples after thy self, that thou may be a Master among them, and in self thou art, in covetous practises, and keeps disciples in self, who puts into thy mouth, and such thou cries up for Saints, though they live in rage, but Christ is the truth, who is con­trary to self, who put an end to tyth, and where the truth rises, it denies to pay tyth, so thou lives in self, as thou hast confessed, and keeps thy disciples in self, and self puts into thy mouth, that which is contrary to self sees thee, and thy vain study.

Again, thou art telling of David, a man after Gods own heart, notwithstanding all his blemishes and errors, and God accepteth the will for the deed, where the will is real and true, Page 39.

Answ. Thou art telling of David, a man after Gods own heart, notwithstanding all his blemishes and errors. O blind guide, thou knows not what thou saith, nor whereof thou affirms, is there blemish or error in Gods heart? Is he who is in the ble­mishes and errors after Gods own heart? I say nay, but contra­ry to it: now there was a time, when David did onely that which was right, 1 King. 14.8. then he was kept out of ble­mishes, and errors, these things be not right, then he had the heart of God, but when he entred into blemishes, he lost the heart of God, all blemishes and errors are in the old heart, and when David was in these things, he prayed for a clean heart, and a right spiri [...] Psal. 52.10. if David had been after Gods heart, when he was in blemishes, what need he to have prayed for a clean heart? and in the time of the Law, the Sacrifice, no ble­mish was to be in it, Lev. 22.21, 22. If thou had received the end of the Law, this thou would see, and this thou alledges for a co­ver for thy filthiness, as though thou be in folly, in selfishness, in covetous practises, as thou confesses, yet thou would perswade [Page 17]us, thou art according to Gods heart, depart HYPOCRITE; there is no error nor blemish in that way which the Prophet saw, which is known and walked in, by such as witness Christ the end of the Prophets, read without, thou art blind within, Isaiah 35.8. Ephes. 5.25, 26, 27. Jam. 1.16.

Thou sayes, God accepts the will for the deed, where the will is real and true.

I answer: There is no will real and true but his own, and here every deed is good, God accepts no will but his own, so said Christ the Son, thy will be done, who came to do his Fathers will, but that will, that brings forth evil deeds, is neither real not true, but this is thy aim, to have thy will, and thy folly, selfishness and covetous practises, which thou confesses thou lives in, to be justified, so thy will and thy deeds, who is of God, de­nies.

Thou sayes, Old things are passed away, and all things are be­come new there, in Gods estimation, where new and old are fighting one against another, Page 39.

I answer: Prove it by Scripture God accounts no otherwise of things than they be, herein thou seeks to strengthen the hands of evil doers, in perswading them, that though they live in old things, yet in Gods estimation all things are become new, so to stop them for waiting to see all things become new, or so to fight as to overcome.

Thou sayes, The Apostle saith plainly, in all the Saints there is no sin, and yet there is sin in all, Page 45.

I answer: There is no such Scripture, its thy corrupt reason­ing; before thou hast been pleading for mastership, for the belly, now for sin, which is the image of the Devil, that 1 John 1. ju­stifies not this thy doctrine, and in ver. 10. If we say, we have not sinned, &c. who say, but they have sinned, all have sinned dost not thou know, what Have hath relation unto? But he that abides in Christ sins not, 1 John 3.6. this thou must own, except thou wrest the Scripture, and make a nose of wax, Pope like, in this I leave thee, who loves the cheif place at feasts, though in words thou may deny it, a mark to know a Pharisee by, Matth. 23.6.

Thou sayes, That the Saints have sin, is a truth written in the Scriptures, &c. for there is not a just man upon earth, that [Page 18]doth good and sins not, but that the Saints ought to have sin, this the Scriptures cries out against, Page 45.

Answ. Tis true, there is not a just man upon earth, &c. for all that dwell upon earth worship the beast, Rev. 13.8. but John saw a hundred forty four thousand redeemed from the earth, Re. 14.1, 2, 3, 4, 5. these were undefiled, without fault, or guile, dare thou lay any thing to the charge of these? but thou sayes, none is without sin, but that the Saints ought to have sin, this the Scrip­tures cries against: Thou speaks, as if none come to be as they ought to be; but thou being in covetous practises, judges with evil thoughts, he that abides in Christ sins not, 1 John 3.6. but this thou cannot believe, but wrests it, though to thy own destructi­on, if thou should own that which leads out of sin, it would di­vide thee from thy two parish tyth, which thorough covetous­ness and feigned words thou hast got, and for sin, Satans image, thou stands up: hast thou not read in the Law, that Israel was not to wear a garment of divers sorts, as of linnen and wollen together? Deut. 22.11 thou art professing Christ the end of the Law, but when the Law comes, thou shall be reproved, for the garment thou wears, and pleads for, who would have new cloth put into an old garment, which must not be, being an Aethiopi [...] an thou pleads for thy black skin, which thou would not have plucked off; so in this I leave thee, who hast the cheif feat in the Assembly, a mark to know a Pharisee by, Matth. 23.6.

Again, in as much as it is said, every sin that is committed is without the body, 1 Cor. 6.10. thou saith, by body in that place is meant the outward fabrick of every man in particu­lar.

I answer: Then if the hands be clean, then it makes no matter of the heart, if the outside of the cup and platter be made clean, it matters not how full of filth it be within, if onely that be sin which is committed without the outward fabrick of mans body, as thou cals it, then he that hates his brother is not a murderer, or else hatred is not a sin, 1 John 3.15. this hatred is within the fabrick, as thou cals it, so thou art yet to learn what sin is, and thou art so far from seeing transgression blotted out, as that thou knows not what and where it is, and the Lord by his Pro­phets cried against such as set up Idols in their hearts; was this a [Page 19]thing sinful, yea or nay, though within the fabrick of mans bo­dy, as thou cals it? So in this thing I leave thee, giving thee Rea­der intelligence of an other mark of a Pharisee which thou bears, that is to say, thou loves greeting in the Markets, Matth, 23.7. and in other places, and reproaches such as deny your heathenish words, and compares them to Horses and Mules, who abide in the doctrine of Christ, Luke 10 4. yet this is not against the sal­vation of the Saints, which we own.

Again thou sayes, I make a rent from Christ, and a rent from his members, crying out of one member, he is a Baptist, of ano­ther, he is a Presbiter, of another, he is a Priest, so I own not every member in its place, and look not upon that baptism, which is one in all the Sons of God, Page 45.

Answ. Christ hath no such members as thee, thou that lives in covetous practises, in folly and selfishness, as thou confesses, thou art a member of the Harlot, which is out of the truth, which is flesh, and so thou brings forth fruits of the flesh, according to the nature of that thou art joyned to; and from Christ and his members thou art divided by following self, which leads into covetous practises: and before thou was crying up such to be Saints, as live in rage and violence, now thou art crying up such to be members of Christ, who what one sets up another seeks to throw down, and are ready to devour one another about their opinions; and though in words thou deny the Ranters, yet thou art giving about thee their dregs to make people drunk; and every member in its place I own, a sitting together in hea­venly places in Christ I own, Ephes. 2.6. the lowest place here keeps out of pollutions, and limmits that which leads into divisi­on and strife: ye are the body of Christ, and members in parti­cular, 1 Cor. 12 27. said Paul to the Saints, in the body is no Schism, 1 Cor. 12.25. but this is it thou aims at, that though thou bring forth fruits of the flesh, which is the Harlot, yet thou would have people believe thou art a member of Christ, and pleads against his doctrine, and the baptism by one spirit into one body we own, 1 Cor. 12 13. but in this one spirit, the one heart, one mind, and one soul is witnessed, Acts 4.32. Ephes. 4.3. in the spirit is no jar, strife, nor division, thy ignorance of the one baptism appears to all that be in the light.

Thou sayes, In the Lord every member is compleat, but look [Page 20]upon the member it self, there we find it liable to all man­ner of infirmities, yea to fin too, Page 46.

I answer: Who is in the Lord, Old things are done away, all things become new 2 Cor. 5 17. Such are his members, who in him abide, and such sin not, as saith the Scripture, 1 J [...]hn 3.6. and such grow up to the measure of the stature of the fulness of Christ, Ephes. 4.13. and self is denied, and such as are in self are members of the Harlot; such live in pride, in covetousness, which is thy practise; such live in sin and plead for it, such are mem­bers of the evil one, who brings forth sin in them, as saith the Scriptures, he that committeth sin is of the devil, 1 John 3.8. so read, whose member thou art, and how blind art thou, to tell of a member it self, or a member in self, when as, such as are mem­bers of Christ, self is denied, Christ and self are the two Masters, which no man can serve, but thou would do it, and would be members of them both, in that thou tels of the fruits of the Spirit, yet sin must be committed, what each one lives in, a member of that he is, and fruits accordingly are brought forth, the wise can­not but see thee.

Thou sayes thou owns the Lamb in all the Sons of God, even in those who cannot own the Lamb in thee, Page 50.

I answer: Thy owning the Sons of God now appears, who art pushing with thy horn against them, and publishes lies a­gainst them to the Nations, laying to their charge things they ne­ver spoke, as Davids enemies did, who dragon like would devour them in whom the just birth is brought forth; what Lamb is it thou owns, who pleads for sin, which Christ the Lamb comes to take away, who pleads to be called Master, which Christ the Lamb of God forbad, thy covers cannot hide thee; and the Sons of God are in unity without jar or strife, & are one with that in thy con­science, which thou makes merry over, and again art pouring out thy ranting stuffe.

Thou sayes, We make Saviours one of another: Page 50.

I answer: The Lord will plead with thee for thy lies, who as a running stream pours forth the poyson of asps, which is under thy lips; our Saviour is but one Jesus, a Prince, of whom Moses in the Law and the Prophets did write, Emanuel, by interpretati­on, God with us; yet Saviours, according to the Scriptures, we own.

Thou sayes, We are implacable men, that can be reconciled [Page 21]to none but our own form, party and way: Page 50.

I answer: was not Israel an holy people unto the Lord, and not to bow to the Hittites, Girgashites, Amorites, Canaanites, Perrizites, Hivites, nor the Jebusites, seven Nations greater and mightier than Israel, Deut. 7:1, 2: nor make Covenants with them, nor do their works, customs, inventions; what if thou had lived in those dayes, would thou have published it to the Nations, that Israel was an implacable people, and would be re­conciled to none but their own party and way? what would thou have said of Christ, who stood a witness against the Devil, Herod, the Scribes, Pharisees, Elders and the cheif Priests, thy forefathers, yea, and against the whole world, and could bow to none, though they could talk and profess much? would thou have called him implacable? if thou knew the Seed to which the promise is, thou would see it, that cannot bow unto, nor be re­conciled to deceit, nor make any covenant with death and hell, so in that we live, which is contrary to the world, and cannot be reconciled to thee, who lives in covetous practises, which leads to the chambers of death, and thou might have called Daniel implacable, and the three children, who could not obey, nor be reconciled to the will of man, Dan: 3: Dan. 6. and all the holy men of God, w^ch in no age was to bow to will-worship, w^ch is the worship of the covetous and selfish; so in this I thing leave thee, giving the Reader and thy two Parish-hearers intelligence of another mark to know thee by to be a Pharisee, thou art called of men master, which the Pharisees loved, as thou dost, who pleads for it, though Christ forbad it, Matth: 23:7; 8, 10. but Pope like, as thou saith, thou can make a nose of wax, and wrest the Scripture, because it forbids what thou seekest after.

Thou says, Thou cannot despise that which reproves thee in­wardly for thy too covetous practises, &c. but art ready to be as the Lillies and the Sparrows, without care and fear of food and rayment in the world: Page 51.

I answer: Let the Reader and thy two parish Hearers take notice what a Teacher they have, even such a one as Peter, who was a true Minister, cried against, as is left upon record, and as thou confesses it, he wrote against such as lived in covetous pra­ctises, and such he said had forsaken the right way, and follow­ed the way of Balaam, who loved the wages of unrighteousness, [Page 22]2 Pet 2.14, 15. here your Teacher is marked out and now peo­ple it is brought to your doors, whether you will own Peter or your Teacher, which is one he cried against, you cannot cleave to both, deny the one and cleave to the other; what dare you profess the Scriptures and follow such as they testified against, who gave out the Scriptures? but stay, thou sayes, thou cannot despise that which reproves thee inwardly for thy covetous pra­ctises; that which reproves thee we own, we are one with it, we come in the same Name, and reprove thee also, as Peter did the covetous; and how dare thou say, thou loves that within thee that reproves thee, who thus swels against me, and publishes lies of me to the Nation, who speaks the same thing with that in thy conscience, and bears witness to it, that by the mouth of two witnesses the thing may be established; well thou confesses thy covetous practises, Judas he came thus farre, now if thou for­sake, then thou finds mercy, then thy two Parish tyth is denied, thy present heart Idol, Prov 28:13: He that confesseth and for­saketh findeth mercy: But stay, thou sayes, thou art ready to be as the Lilly and Sparrow, &c. I say, blessed is the man that thy shifts, craft and pollicy comprehends; in the first place thou hast got the tyth of two Parishes to maintain thee in pride, and idleness, and fulness of bread, and gaudy attire, and to be a ma­ster in the world, so art without fear of food and rayment in the world, having double hire of the world, to many of thy fello Priests, and in this abundance to magnifie thy selfe, thou ac­quaints people thou could live as the Lillies and Sparrowes, not knowing, nor considering, that thou pleads against Christ and his doctrine, who it is onely that supports in the time of tryall, but to guard thy selfe from such tryals, thou hast got the tyth of two Parishes, and to fortifie thy selfe in it against the coming of that triall, thou publishes it to the nation, that the cry a­gainst tyth is a wile of Satan to dishearten and destroy even the best of the Ministry, as in page 30. of thy book, which in­forms the Rulers and People thus much, that if they tender you their Ministry, and would not have you destroyed, nor ruined, they must be zealous for to keep up tyth, so take a­way tyth, and where is the Lillies and the Sparrows life which thou art gabbling of, in this thing I leave thee, with that in thy conscience, reproving thee for thy too covetous practices, [Page 23]though thou hate me for it, knowing this, that a wise man loves him that rebukes him, but the scorner hates him, Prov. 9.8.

Again, page 52. thou saies the Pope is infallible, that is a lie, that he is Christ, that is a lie; that he is Master, and Father of all mens faith, that is a lie; not of our faith, Christ is the author and finisher of our faith: thou saies, the Pope is spotless, sinless, and perfect, that we deny, he is not so; but the Ministers by the will of God, spoke of a condition without spot, without sin, without fault, and that Ministry was to present every man perfect in Christ Jesus, Ephes. 5.27. Revel. 14.5. 1 Iohn. 3.6.9 1 Iohn 5.18. Col. 1.28. Ephes. 4▪11, 12, 13. Now if thou or the Pope, de­ny a spotless, sinless, perfect state to be enjoyed in this life, you deny the Scriptures, and the true Ministry and their word, and the pure Religion, which is to be kept unspotted, Iames 1.27. So leave it to the Pope and thee, and any who make use of the Popish law to guard them in their Synagogues, to prove a Purgatory, or cleansing after the dust go to the dust; the Popes judgment we deny, and th ne, his wresting the Scriptures we de­ny, and thine also, who to uphold the in pride, in mastership, wrests Christs words, and his natural light, which thou saies the Pope is for, it we deny, it is darkness, but the true light where­with erery one is lighted, Iohn 1.9, that we bear witness of, as Iohn did, if thou and the Pope call that natural, we say you speak evil of the Son of man, in calling that which he lighteth every one withal, natural, the faln nature is darkness, not light, and it was of the true light that Iohn bare witness; and the Popes merrits we deny, for in Christ alone we find acceptance with the Father, and by the law of faith, boasting is excluded, Rom. 3.27. not by the law of works, and the Popes, Jesuits, Priests, Fryars, and Re­ligion we deny, and all such as deny Popery in words, but must have their pulpits guarded with the popish law, as many of thy kinred have, as the prisons in England fully witness.

Thou saies, I am lifted up on high to be without sin, guile, or spot, page 54

Thou lying tongue, did not I write to thee of the wisdome that was from above, saying in it is no guile, sin or spot, and the same thou hast printed, and envy hath so blinded thee, that thou must needs lie and slander, the sober cannot but see, and this condi­tion as the Scriptures say was witnessed, and if in that time thou [Page 24]had been, would thou have told them they were lifted up, blind crafty, subtil, is the Lords arm weakned, is thy eye evil because God is good in fulfilling his word of old, who is enlarging Ia­phet that he may dwell in the tents of Shem, Gen. 9.27. this hath been and is fufilling, is not sin, selfishness, folly, covetous practi­ces, which thou lives in, in the number of the Beast, out of that which reproves for these things where our unity is.

And in as much as I said, in the wisdom that is from above, the unity is learned; out of the number, and this thou hast printed, yet for this saying, thou tells me, out of my own mouth I am judged, not to be in the unity but in the number, so making the number or variety the cause of dividing from the unity, page 54.

I answer, thou cannot receive the words of truth, because of thy full fat fed mind, tell me this or make it known abroad, was the Saints unity in any age or generation, but in the wisdom from above, in what would thou have the Saints to have unity, if not in Christ, the wisdom from above, 1 Iohn, 1.3, 7. Eph. 4.3. Or what is there to keep out of the number of the Beast, but Christ the wisdome and power of God, who saith, abide in me, John 15.4. who was it, if not Christ the wis­dom and power of God, that gave them, that Iohn spoke of, victory over the Beast, over his image, over his mark, and over the number of his name, Revel. 15.2. And thou saies, I make the number the cause of dividing from the unity, O sot, doth any other thing divide from the unity, but that which draws into the number, doth not thy obeying that which leads thee into folly, selfishness and covetous practices, divide the from that which reproves the inwardly (as thou confesses,) for thy covetous practices; art thou a Master in England and knows not this, art thou telling of experiences and stumbles at this, art thou telling of new Ierusalem, of the white Stone, of the new Name, of Eden, of Paradice, and art not truly come to Moses, who set before the people good and evil, who was to put off his shooes from his feet, the place wherein he stood being holy ground, Ex. 3.5. these answer.

Where is the unity of the Saints to be learned, if not of Christ, the wisdom from above, who saith, learn of me?

Where is the unity of the Saints to be, in what, if not in Christ, the wisdome from above, who saith, abide in me?

What is it that keeps and preserves out of the number of the Beast, if not Christ, the wisdome from above, to whom all pow­er in heaven and earth is given?

What is it that is divided from the unity, if not the number, and he that leads into?

What is it that divides from the unity, and draws into the number, but that, by yielding unto which, folly, covetousness, and selfishness is brought forth.

These answer, who at my words stumbles, and Pilat-like judges.

Thou bids me, love the unity in the midst of variety, and not cry out so much upon the variety or number, where there is the unity, page 54.

I answer, in that where our unity is, which keeps out of the number of the Beast, do I testifie against thee, and that through thy subtilties, thou testifies against the Ranters, and in the mean time a [...]t opening their bottle, and giving their bitter dregs to the Nations to drink, is not this a crafty charmer, who under a pre­tence of crying against the Ranters with his swelling words, seeks to bring into, and keep in the fleshly liberty, who seeks to per­swade the Nations, that though they live in the number, in strife, violence, divers opinions, forms and waies, yet they are mem­bers of Christ, and in the unity, who are blind; thy witcheraf [...]s may prevail with such, but me thou cannot deceive: but thy talk is as if thou would reconcile the unity and the number, or as if they were both in one, which is the Ranters doctrine; but say I, betwixt that which leads into the unity, and that which leads into the number of the B [...]ast, there is no concord nor agreement, he that follows the one denies the other, these are the two that none can serve, and when the living God comes to give thee thy reward, thou shalt see that that which leads thee into covetous practices, and that which reproves thee for the same, is not one, that which reproves thee we own, and thou that tells of the uni­ty in the number, knows not that unity which they were come to, who had got victory over the Beast and his number, and so sung, Revel 15.2, 3.

Thou saies, I deny Christ to be my foundation, and am acting and working for life in my own power and merits, making my self whole without the blood of the Lamb.

I answer, this is lies and confusion all of it, no other foundati­on but Christ own, who lighteth every man, Iohn 1.9. and it [Page 26]is God that worketh in us, both to wilt and to do, of his good pleasure, Phil. 2.13. this excludes mans merits, as thou calls them, and if thou knew the coming of Christ; thou would know that his coming is not to heal self, but the sick, which thou knows not who art selfish, and in covetous p [...]actices, and the Lamb it is that brings healing under his wings, but thou that art selfish and covetous, must be wounded; and thus the Reader may see, that thou matters not what thou report, thy envy being so full, so in this thing I leave thee, giving the Reader another mark to know thee by, to be a deceiver, even Envy, so thou art in Cains way, Iude 11. Such the Apostle witnessed against, and what is it but en­vy that fills thy mouth with so many lies and slanderous speeches, who art eager for thy craft, thy Temple and thy two Parish Tyth, as Demetrius and the Crafts men, were for their Diana, Acts 19 take away Diana, and Demetrius the silver Smith is ruined, the Crafts-men, their silver shrines, Diana's Temple and her magnificence all come to nothing, which made the people shout aloud, great is Diana of the Ephesians. thus they encreased their zeal for their Diana, they were afraid of Diana's fall, so they were malicious against the Apostles, and thou confesses thou heard, and hears a great cry against Tyth, so art thou vexed, and therefore thou acquaints the Nation, that its Satans wile to ruine, disharten and destroy the Ministry, what is this but to provoke the deceived Nation to be zaelons for it, if any judge ortherwise they may, I know what I see and believe in.

Thou saies, in thy self thou art broken, thy glory is gone, and thou art nothing, but in Christ thou art whole, page 56.

I answer, my soul hates all such juggling, jumbling, blending, feigning, fawning, dissembling, bewitching, charming, inchant­ing speeches, as if one could be in self, and in Christ both at once, this is a judgement set up in the minds of most professors, that though they be carnal, earthy, corrupt, and unclean, yet God looks upon them in Christ, and so they are beautiful and comely, as the Sun or the Moon; this must be swept away with the rest of the refuge of lies, God puts not on his white robes on the De­vils black raggs, who is in self, and bring forth fruits of the flesh, God sees, them there, and looks upon them to be there, God ac­cepts of none in his Son, who are out of the Son: so in self none are accepted in the Son, but who abide in him, and such sin not, 1 Iohn 3.6. from such old things pass away, 2. Cor. 5.17. but [Page 27]thy witchery thou poures out, and saies thou art so, and so in thy self, and so and so in Christ, when as these two Masters can no man serve, nor be in; he that is in Christ, Self is denied; he that is in Self, Christ is denied; thy Popish dreggs we savour, so you that are hearers of this Magnus Bine, and put into his mouth, the saving of your Souls look after, trust not vain man, ask him these things, Whether he be in Christ yea or nay? if he say Yea, then ask him how he can be in Christ who are found in the steps of them that Christ cried against, and bear­ing the marks of false Prophets, Pharisees, and false Apostles, as you may see if you try his practises by the Scriptures: And if he say he is in Self, then how he dare say he comes in the Name of Christ, for such as are sent of Christ, abides in the Doctrine of Christ; and such as are in Self, such runs un-sent, for filthy lucre, and so profits not the people at all, Jer. 23.32.

Thou saies I am completes in my form, &c. in my observations, drawn sometime from the letter, and sometime from my fancy in the mistery, pag. 56.

I Answer, The letter is not the ground of my acting, but the same they acted from, who walked with God, before the letter was given out, and from which the letter was spoken forth, and the kingdom of God comes not with observations, so that way I look not for it, but know it within, as saith Christ Luke 17.21. and the Saints words I own in the same as spoke them forth, they being a form of sound words; so thou art seen to be neither in the form nor in the power, who scoffs at the form of sound words, or at me owning the form in its place, but thou art telling of my fancy in the mysterie; O thou un­learned one, Christ, the Mystery, from thee is hid and sealed, is any mans fancy in Christ the Mystery? doth any mans fancy draw any thing from Christ? Doth Christ feed any mans fan­cy with any thing but judgement? Still thou would be recon­ciling and making an agreement betwixt light and darknesse, fancy arises from that which must not enter the kingdom, neither must it inherit, if thou knew the flaming sword which thou guessest at, thou would see that there is no growing up in, nor drawing any thing from, nor growing in fellowship with Christ the Mystery, but as fancy and fancies ground is de­nied, [Page 28]but we know the power of the Witnesses which shuts heaven, that it rains not in the dayes of their Prophecy, which turns waters into blood, and smites the earth with plagues, this is hid from thy eye, Rev. 11.6.

Thou saies Abraham, &c. paid Tyth before the Law, Gen. 14. and surely they did it by a light within, and this light was their Law, pag. 57.

I Answer, Thus carnal minds argue, 'Tis true, Christ put an end to the Figures under the Law, but Tyth was before the Law, before any Figures, so not ended by Christ, who put an end to the Figures, that Tyth was paid before any Figures, that I deny; Abel offered Firstlings of the flock, Gen. 4.4. and what this figured forth thou wilt know when thou knows him, who is the first and the last, who leads Joseph like a flock, Noah built an Altar and offered the clean, Gen. 8.20 Abraham built an Alter, Gen. 12.8. Isaac built an Alter, Gen 26.25. Jacob builded an Altar, and called it, El-clohe-Israel; Gen. 33.20. and by commandment from the Lord, Gen. 35 1. Now when Christ was come, he put an end to all the Altars, Sacrifices, and Offerings, as well before the law, as under the law, he being the Life, End, and Substance that all the outward pointed at; now thou that saies, whatever thou be, that Tyth must be paid because it was paid before the law, by the same Argument may one plead for building Alters, and offering Sacrifices which was done before the law was received by Moses; and Gen. 14.20. tis said Abraham gave him Tyth of all, he saith not, paid, but gave; now there is a difference betwixt a gift and a payment, the one is free, the other is a due debt, either by loan or bar­gain: And what if Abraham had given him all the spoyle, is that any thing for the covetous Priest? What Abraham did, he did it freely; what must a man give nothing but it must be con­firmed by a law, to the Priest; the Jewish Priests required not Tyth from Abrahams free gift to Melchisedec, but they had a command for it, Heb. 7.5. It matters not what Abraham gave, who saw the day of the Son, but when the Son was come, the Fathers gift, he put an end to the first Priesthood, the Law, their Wage, and all Figures as well before the law as under the law, and that he confirmed it to the 12.70. or Apostle, prove that, or that ever they requited it.

Thou saies A Priest of Baal may got his Tyth without a Law, but a Minister of the Gospel can get none without a Law pag. 58.

I Answer, That ever Minister of the Gospel took Tyth, re­quired Tyth, or had Tyth confirmed to him as his wage, that I deny, and it thou can never prove; and when Christ sent forth the 12, and the 70, he gave a statute to them, both concerning them that received them, and the world that received them not; as for such as received them, he gave a statute to eat and drink such things as were set before them, they were labourers, and of this hire they were worthy; and as touching such as did not receive them, what was his statute concerning such, even to shake the dust from off their feet against them, Mat. 10. Luke 10. Here is no mention made of so much a year, or of Tyth, nor of forcing Maintenance or Tyth from any; O man, you are quite out of the truth of Christs Doctrine, of the Apostles Doctrine, and 1 Cor. 9.14. even so hath the Lord ordained, that they that Preach the Gospel shall live of the Gospel; by this thou would maintain Tyth, which the Lord Christ ordained not: Paul said, the Lord hath ordained that they that preach the Gospel should live of the Gospel; he allows of the Lords ordination, who sent out the 12. and the 70. who preached the Gospel, and lived of the Gospel, did eat such things as were set before them; this the Lord ordained: but thou art plead­ing for Tyth which the Lord ordained not, so thou art not content with his Ordination: And 1 Cor. 9.4. saith Paul, Have we not power to eate and to drink, &c. Yes, he had received Christ the power, who ordained that they might eat and drink such things as were set before them by them that received them, he pleads for no more but his power, by vertue of the Lords or­dination, which was having planted a vineyard, and being re­ceived of them, he might eat and drink, having fed a flock he might eat of the milk thereof, but here is no warrant for your set wage of the world; and for Tyth, thats mans ordination, not Christs, nor for forcing a Maintenance from the world or any; now if thou wert a Minister of Jesus Christ, and come to any house, and minister spiritual things to them, and they re­ceive thee, eat and drink what they set before thee, but that any should bring their Corn, Hemp, Flax, Wool, Lambs, Piggs, [Page 30]Geese, Eggs, and Pullen, &c. to thy house, this is not Christs Ordination, so we deny it, thee, and thy practises.

Thou saies, You are ordained over a particular Place to feed the people with the Word, over which the Holy Ghost hath made you Overseer, and to take such things as are Consecrated to you, pag. 58.

I Answer, The true Ministry is ashamed of you; what a stir and a pitiful complaint is here for your Backs and Bellies? what a gaping is here for Tyth the wage of unrighteousness? and thou tells people of living as the Lillies and Sparrows, yet Pro­phesies of your ruine and destruction if Tyth should be taken from you, you deny the Call, Work, and Wage of Christs Ministry, his Ministry is sent forth by himself, contrary to the Will of man, the worlds Ministry by man at Schools and Col­ledges, and the Approbation of the humane learned Com­pany: Christs Ministries work is to present perfect, Ephes. 4.8.12, 13. Col. 1.28. this you deny, and Preach and Print against witnessing such a state, while upon earth the wage of Christs Ministry was, and is to eat and drink such things as they set be­fore them that receive them, no Tyth mentioned, no set Wage of the world, no yearly sum of Money of the world which is your Wage; for shame call not thine an Overseer made by the Holy Ghost: And Paul said, I have coveted no mans Gold, nor their Silver, nor Apparel; which words none of you parish hire­lings can speak, but be condemned in their Consciences, as thou hast already confessed, thou art reproved for thy covetous practises, so shut out from Pauls Spirit who coveted not earth­ly things, Acts 20.28, 29. he spoke to the Overseers of the Church, already purchased and redeemed by his blood: O dost thou not blush to call your parish Assemblies a Church, who are as wilde, heady, proud, covetous, sensual, crooked, and per­verse, as the Cananites who are ready to devour any that speaks from the Holy Ghost, as your Streets, Towns, Villedges, Ci­ties, Markets, and Synagogues, make it manifest, and he spoke of greedy Wolves would come, ye are they, who say you are Christs Ministers but are not content with his Wage, but plead for Tyth, yearly sums of Money, Augmentations; you have got the words of the Holy men, the Sheeps clothing, but in Streets, Markets, and Synagogues, would even devour them, [Page 31]as it is in England at this day, but the Sheep are preserved in the Lambs arm, and have a garment you cannot put on, in your fil­thy rags and covetousness.

Thou saies, If Christ put an end to Tyth more then to any out­ward Property, then Tyth must be a peculiar Figure of something which was to come: And thou saies, In all my wisdom I could not tell thee what Tyth was a Figure of, pag. 61.

I Answer, I was at the house [...] here thou dwells, and a Friend with me, called John Slee, him thou asked what Tyth was a fi­gure of? and thou was much lifted up, as if no Answer could be given, I for beare to answer to see thee swell and rise, that in the fall thou might be ashamed of thy boasting, and an An­swer was given and thou quieted, but thou art up again, who receive Christ, deny Tyth, as all such ever did; but thou saies, It is Satans Wile to ruine, destroy, and confound the best of the Ministry, and for the simples sake, I shall declare what Tyth was a Figure of, but thou may stumble,

The Treasuries in which Tyth was put, figures forth Je­sus Christ, the Tyth which Nehemiah called the Treasurers, the earthly Treasures, figured forth the heavenly.

The earthly Treasures in the earthly Treasury, pointed at the heavenly Treasures in Christ Jesus: so saith Paul, In Christ is hid all the Treasures of Wisdom, and Knowledge, Col. 2, vers. 3.

And Shelemiah the Priest, &c. distributed of the Tyth, the earthly Treasures to the Brethren, a figure of Jesus Christ, the everlasting high Priest, who ministers of the heavenly trea­sures to all that abide in him, for in him are hid all the Trea­sures of Wisdom and Knowledge, and of his Fulnesse Grace for Grace is received, Joh. 1.16. Read Nehemiah the 13. Chap­ter.

And in Malachi his dayes we read of a store-house into which all the Tyth was to be put, even the earthly Treasures, a figure of Jesus Christ, in whom all fulnesse dwells, accor­ding to the Fathers pleasures, Col. 1.19. and there my be meat in my house, saith the Lord, so that in Israel none might complain for want, so came the Levite, Strangers, Fatherlesse, and Widdows to be satisfied, Deut. 14.28, 29. in Christ this is fulfilled, who leads to his Fathers house, where is Bread enough, [Page 32]Oyl, Wine, and Milk to nourish the Israel of God, that no want, no complainer may be, Joh. 14 2. Joh. 4 14 So if thou were of God this thou Would receive, Mal. 3.10. and taken a plain Scripture in Heb. 7. Paul speaks of Tyth in Abrahams dayes, and of Tyth in Levi his dayes, of the Priesthood, Law, and carnal Commandment, and then he tells the Hebrews what is the sum of all this, even the high Priest Jesus saith he, Heb. 8.1. So that he sheweth that Christ the high priest is the sum, substance, life, or end of the things he before told of, and what be the things, even Tyth in Abrahams dayes, Levies dayes, Law, carnal Commandment, &c. Heb. 7. chap. and Heb 8.1. and this the truth in none can gainsay.

Thou saies, The man that was with me at thy house, said, he was Christ: pag. 61.

I Answer, I his is a lye, he spoke no such words.

Thou saies, I say I am Christ the Lord, who am come to judge the world: pag. 62.

I Answer, This is a lye, and by thy lyes thou makes it mani­fest thou delights in thy fathers work, I challenge thee to pro­duce where ever I spoke or wrote such a word, or any such like thing to give thee any just ground for this thy Report, hatched out of thy wilful mind.

Thou saies, I cry out against Cuffs, Gaudiness, Rings, Hoods, Vails, and bids me cry against them where I see these things used without modesty: pag. 62.

I Answer, Now thou art come to plead for the Back, as I be­fore said, he who abode not in the truth, his pleading is against the truth, and what is wrought in them who abide in the truth; Isaiah a Minister of the Spirit, he testified against the proud Ones, and their needlesse Ornaments which they used to satis­fie their wanton minds, their bravery, &c. their round Tires like the Moon, their chains, bracelets, ear-rings, rings, change­able suits of apparel, glasses, fine linen, hoods, vails, &c. Isa 3. Paul witnessed against broidered hair, and not to be adorned in gold, pearls, costly aray, 1 Tim. 2.9, 10. So likewise Peter, 1. Pet. 3. In the same Spirit we witnesse against all the sought out fashions and inventions of the world, which the curious, proud, fond mind runs a whoring after, and all your unneed­ful attire, which is to set up your selves above others, and to [Page 33]feed the lust; we witnesse against your Cuffs, Gold-Rings, Gold-Lace, Silver-Lace, Ribbons, and all other unneedful things, but the modest cloathing we own, and he that was a true Minister, he said, Fashion not your selves according to the world, nor according to the lusts in the time of ignorance, 1 Pet. 1.14. Rom. 12.2. but who is more in the worlds fashi­ons then the Priests, many whereof waste as much in Ribbons and unnecessary things on one suit of Cloathing as would buy a modest Raiment, thus is the Creation, which was created to be used in moderation, devoured on the lust, and in the mean time many crying out of want, and thou and they brethren plead for these vanities and devouring wayes, and by your example preach them up; Oh woful guides, are ye, now saith Paul, be ye followers of me, even as I am of Christ, 1 Cor. 11.1. and Phil. 3.17. walk as you have us for an example, saith Paul, who testified against the worlds fashions; now if your flocks must walk after the example of their blind leaders, then the whole parish must go in their Cuffs, Boot-hose-tops, Rings, costly aray, and live in pride, idlenesse, and fulnesse of bread, who then must maintain the Priest and his Family in their pride and idlenesse, if that all should follow his example, and live like Drones in idlenesse, pride, foolish, and unneedful attire is of the Divel, and when the truth in Sons or Daughters arises against these things to bear witnesse, he tells people it is but modesty, decency, or according to their place, or breeding; thus he seeks to get his works justified, and here art thou seek­ing to justifie what the lust, devises, gaudy, unnecessary attire, and saies it is malice, or envie, w^ch speaks against your pride, so sits judge with thy evil thoughts of the Spirit of truth, which alwayes testified against the Divel and his works, and calls it railing, so thou art found out to be one, that Solomon spoke of, who art justifying the wicked and his inventions, and condem­ning the just, which witnesses against your pride and vanities, so abomination to the Lord thou art, Prov. 17.15 this stands and shall stand a witnesse against thee, according to that in thy Conscience.

Thou sayes, There is too much folly and selfishness in the best of you: Page. 64.

I answer: Tis well that once thou hast spoken the truth, in [Page 34]confessing thy folly and selfishness and thy selfishness is highly seen in thy taking the tyth of two Parishes, which thou hast been convinced of to be unrighteousness, and in words hast de­clared it, and me thou told when I was with thee, that thou could not plead for tyth by Scripture, but now with the rest of thy dark brethren a [...]t thou pleading for it, and joyning with them, thou knows, to be the Caterpillars and the Locusts; thus thou art getting the friendship of the world, and gaping for that thou hast seen to be unrighteousness, and thy folly, selfishness and covetousness thou confesses, Judas confessed, who turned to the Priests that took tyth as thou dost, and if thou forsake not, thou comes no further than Judas, which is confession; so I leave thee in this thing, giving the Reader another mark to know thee by, which is self-love, a lover of thy self thou art, who rather than thou will deny the wages of unrighteousness denies the Lord of life, all who take tyth deny Christ, who put an end to it, so are Antichrists, so among the self-lovers thou art, which Paul testifi­ed against, 2 Tim: 3: 2.

Again thou sayes, When the Saints spoke, how that the bloud of Christ had purged away all their unrighteousness and that they were as Christ in the present world; thou sayes, they never made use of any of these Scriptures to any other end, then to set forth what they were in Gods account and favourable acceptation, yet in their flesh they saw no good thing, but were conscious of errors and sins; page 64:65. and thou all edges Job, David and Paul.

I answer: What hast thou to do to meddle with the Saints or their conditions, who lives in the abominations, as pride, folly, selfishness and covetous practises, as thou confesses such the Saints testified against, even against such as thee; and the Apo­stles suffered mockings, scornings, buffettings, stoneings, impri­sonment, yea and some of them death, for bearing witness against that Priesthood that took tyth, and were covetous and selfish as thou confesses thou art: Oh that ever thou should be so seared and past feeling, as to tell of Saints, of thy self being a Minister of Christ, who art in that generation, by which the righteous evermore suffered; and thou art falsly charging the Saints, that they were not so purged nor so clean as they spoke of, but for such and such ends they so spoke; let all the wise in heart judge what thou knows of the Saints, who in another place art calling [Page 35]such Saints as live in rage, violence and imagination, such David called Heathen. Thou sayes, The Saints in their flesh saw no good thing, and were conscious of errors and sins: I confess there was a time, when Paul said, I know that in my flesh dwels no good thing, Rom. 7: 18. but then he was a wretched man, this was in his warfare, but there was a time, when flesh was crucified with the affections and lusts, Gal: 5:24. and he was crucified with Christ, and Christ lived in him, Gal: 2: 20. he was no wretched man then, when the law rose up in him, sin and flesh ap­peared and was strong, and led him captive, and he was a wretch­ed man, condemned by the righteous law written in the heart, which shewed him sin, and made him cry out, who shall deliver, Rom: 7. now there was a time, when he said, he hath delivered, Col: 1.13. then no more who shall, who shall, but he hath, he hath; if thou had been of God, thou would have seen thorough his several conditions he passed thorough, he became dead to the Law, Gal: 2:19: so to sin, for while man sins, the Law is ad­ded, and though there was a time when he cried out of sin and death, Rom 7. yet there was a time when sin and death he was freed from, Rom: 8.2. and he was more than a conquer or, and death was abolished, 2 Tim: 1:10: even that death which before he complained of, then who shall lay any thing to the charge of Gods elect, death being abolished, it is God that justifieth, who is he that condemneth. Rom. 8.33, 34. now thou art charging such with errors and sins, and Job was a just and a perfect man, and he abhorred self and covetous practises which thou lives in, Job 1, 1. Job 42.5, 6. and David overcome with a temptation, he cried for a new heart, a clean heart, Psal. 51.10. he found no peace till a clean heart was restored to him, and did not plead for the old heart nor the works thereof, as thou dost.

Again thou sayes, Pauls trembling brought such a peircing sight with it, that ever afterwards he saw a body of corruption, a flesh­ly part in him, sighting and carrying him forth many times to the law of sin; Page 69.

I answer: That of God in all consciences shall witness a­gainst thee, as it rises, that all thy pleading is for deceit, sometime for mastership, which Christ forbad, for tyth which he put an end unto, sometime for unnecessary clothing, and much for sin, and Sow-like, thou would have filth and mire to wallow in, and [Page 36]thy speech of Pauls is a lie, who saith, ever after his trembling he saw a body of corruption, &c. his words is a witness against thee, so would make people believe he sowed to the flesh, for such reap corruption, but he sowed to the spirit, and reaped life, Gal. 2.10. Christ the life lived in him, and Paul witnessed a freeing from death and corruption, and death was abolished, Ro. 8.2. 2 Tim. 1 10. and flesh was crucified, and in that thou saies, still fighting, thats a lie, he came to be more than a Con­querour, Rom. 8 in Christ, who abolished death; thus with e­vil thoughts thou art judging the Apostle, and looking upon him to be as one of thy Saints, as thou calls them, who live in rage, vi­olence, and imaginations, which are heathen.

Thou saies, Away with fleshly, bodily, litteral Trembling, and quivering, terming it to be Belshazzars trembling, or a fit of Mahomet, when the falling evil fell upon him, &c. page 70. Or like a man possessed with the Devil.

I answer, Oh that ever people should be so bewitched as to follow thee, and such like, who gets thy living with trading with the words of the holy men of God, which were spoken forth free­ly, and blasphemes and reviles that which they witnessed; what if thou had seen David roaring, his flesh trembling, Psal 119.120. or Ieremiah all his bones shaking, he like a drunken man, Ier. 23.9. and Iob trembling, all his bones shaking, Iob 4 14. Habbakkuk trembling, and his lips quivering, Hab. 3.17? What if thou had seen these, would thou have told them, or the Nations to make them odious in the eyes thereof, that their trem­bling was like a fit of Mahomet, when the falling evil fell upon him, or that they were like men possessed with Devils; I know thou art seared and past feeling, you that are his hearers take heed how you hold up such a one, who as a bruit beast, speaks evil of the thing he knows not, and when thou hast filled up the mea­sure of thine iniquity, the Lord will cut the off, who speaks evill of his power, and them that are witnesses of it.

Thou bids me prove, that the Priests were to maintain the Fa­therless, Widdows, and Strangers, page 73.

I answer, Thou may read that out of the Tyth, such were to be maintained, Deut. 14.28, 29. and that by Commandment from the Lord, they had as much property to their share in Tyth, as the Levite, and your selfishness herein appears, in crying up [Page 37]your own property in, and to Tyth, but as for the fatherless, wid­dow, and strangers, their property to Tyth, I never heard Priest plead for, and their property was as absolute to Tyth, as the Le­vites, as the Scripture declares; so that if from the Command­ment under the Law you could prove Tyth your property, then were it also the property of the fatherless, widdow, and strangers, then may it be truly said of you, there is not a Tything Priest in England, that pleads the cause of the fatherless, widdow and stran­gers: The first Priesthood took Tyth by a Law, Heb. 7. and by a Commandment, but the Law is changed, and the Commande­ment dissanulled by Christ Jesus, and that he confirmed it by a Law to his Ministry he sent forth, this remains for you to prove; but thou bids me prove that the Priests was to maintain the fa­therless, &c. thou sot, was not Israel a Kingdom of Priests, as Gods Covenant they kept, Exod. 19.6. and Shelemiah the Priest, and others distributed to the brethren, Nehe. 13.13. the Scripture mentions a teaching Priest, and the several Tythings according to the Scriptures, in their places I own.

Thou saies, I that deny Tyth to be the Ministers due, am a Robber of God, Prov. 3.9. Mall. 3.8.

I answer, thou runs far to plead for the wages of unrighte­ousness, in the time of the Law Tyth was an Ordinance, so who denied to pay it, robbed God; but Christ is come and hath put an end to the Law, Priesthood, Commandment, and the hand-writing of Ordinances he blotted out, Heb. 7.12, 18. Col. 2.14. and the Ordinance for the Priesthood and for the Tyth, was in the hand-writing, written with the hand he blot­ted out, and that he ordained Tyth again to the twelve, seven­ty, or Apostles, this prove; else its not your due; but thou tells me, I am guilty of Ananias his sin, in speaking against your Tyth; I answer, Ananias, his not giving Tyth to the hireling Priest, was not his sin, nor his not giving Tyth to the Apostles, but his lying, Acts 5.1, 2, 3, 4, 5. for said the Apostle, while it remained it was his own, and after it was sold it was in his own power; but in his lying was the sin; but verily thou adds lit to lie, as if lying were no sin.

Thou saies, that Christ put an end to Tyth in his time, we find the contrary, Matt. 23.23.

I answer, This he spoke to the Jews, who had the Priests, and [Page 38]an Ordinance to pay Tyth, so in its time, the paying of Tyth was not to be neglected; so Christ the end of all figures, he own­ed every figure in its place; he who put an end to Circumcision outwardly, he was circumcised, Luke 2.21. he who was the end of the Temple, and the Temple worship, he owned the Temple in its place and time, and cast out the prophaners there­of; he who was the end of the first Priesthood, work and wage, owned it in its place, and spoke against negl gence in the same, and this was by him done, that all might see that the first Priest­hood and its appurtenances was commanded of God, and in its time not to be neglected; so the Temple, the Priesthood, Tyth, Circumcision, &c. in their place he owned, because they were Ordinances of God and were not blotted out till Christ was of­fered up, but when he was offered up, then be blotted out the hand writing of Ordinances, Col. 2.14. and Paul recieving him in spirit and life, preaching down the Temple and that worship, and called the Temple an Idol, 1 Cor. 8.10. he called them Witches who would have Circumcision up again, Gal. 3.1. and that Priesthood, work and wave, Law and Commandment, was changed and dissanulled, when Christ was offered up. Col. 2.14. H.b. 7.12.18. and thou art yet groping among the Pharisees, and would have the Levites wage, but not do the Levites work, but Christ of the Tribe of Iudah, put an end to the first Priest­hood, work and wage, and sent out a Ministry, and ordained a wage, Matt. 10. Luke 10. and Paul allowed of that Ordinati­on; already ordained for the preachers of the Gospel, but Tyth was not ordained, mentioned, nor required, 1 Cor. 9.4.14.

Thou saies, the building election upon our receiving Christ, is a building upon the sand, page 81.

I answer, no man comes to Christ, nor receives Christ, but such as the Father draws to him, Iohn 6.44. and such as herein receive him, and so builds on him, is this the sand, or dost thou call this the sand, but the election none obtain who build any where else, and this excludes self, and selfish power, and mans merits, as thou calls them, and thou art one of them which Paul a witness of the election, witnessed against, 2 Tim. 3.1. to the 10. a self-lover I have proved thee to be, covetous thou confes­ses thou art, a boaster, saying thou hast recieved the annointing to preach, but bears the marks of all the deceivers, proud, heady, [Page 39]high minded, pleading to be called Master, though Christ for­bad it, a lover of pleasures, sports, games, recreations, of the stock of Nimrod the cunning hunter, &c

Thou saies, I may as well say the Magistrate, Souldier, Land­lord, Labourer, denies Christ in taking Custome, Pay, Rent, Wages, as say, Thou denies Christ, in taking Tyth: Pag. 83.

I answer: This is a lye, How gladly would thou have thy two parish Tyth justified: as for the Magistrate, saith Paul, For this cause pay you tribute, R [...]m. 13 6, 7. Render to all their dues, Tribute to whom it is due, Custome to whom it is due, and Soul­diers be content with your wages, Luke 3 14. And James allows of the Labourers hire, Jam 5.4, &c. yet this I say, Magistrates, Souldiers, Landlords as thou calls them, and Labourers, who act contrary to that in their conscience, and live in violence, cove­tousnesse, deceit, and oppression, in so doing they deny Christ who comes to establish righteousnesse in the earth, and to re­move oppression; but their denying of Christ doth not lessen thy iniquity, who if thou wert a Minister of Christ as thou saies thou would be found in him a witnesse against all that in words and works deny him, all that live in covetous practises, folly, and selfishnesse, violence and oppression, deny Christ; all that live in rage, violence, imaginations, deny Christ, though thou call such Saints, and thou that upholds the figure art Antichrist, and the same in thee that upholds the figures leads thee into covetous practises, so in thy works thou denies Christ, so art Anti christ, and Paul hired an house, Acts 28.30.

Thou saies, That which defiles doth not come from power properly, but from weaknesse, or want of power: Page 83.

I answer: That which defiles is a power, and though in thy swelling words thou saies the Lamb is thy companion, and lies between thy brests, yet another prevails over thee and leads thee into covetous practises, into pride, to plead for mastership, which Christ, the power of God forbad, and that which defiles the holy men of God called a power, even the power of darknesse, and prove thou the contrary if thou can, Ephes. 2.2. Col. 1.13. and this is not weak but strong in thee, as all who are of under­standing [Page 40]hearts may discern, who reads over thy Book, and knows thy practises.

Thou saies, God beholds no iniquity in Jacob, yet Jacob sees iniquity in himself: pag 84.

I answer: Where iniquity is, God sees it, Heb 4.13. all things are naked and open unto his eyes, and Jacob thou knows not, which God sees not iniquity in, and what hast thou to do to medle with Jacob, who art Esau a hunter, a man in cove­tous practises, as thou confesses, and thou shalt know that he sees iniquity in thee when he comes to give thee thy re­ward.

Thou saies, There is a real, total, thorough eternal purging here in Gods account, who reckons Saints by his Grace, and yet while the flesh remains, it Will hanker after the flesh, and be­get breathings after it self, and things below: page 84.

I answer: In all these things thou seeks a cover for thy cove­tous practises, and thou art an Idolater who lives therein, Col. 3.5. and God doth not look upon thee to be purged who art in dead works and pleads for them, so knows not that blood which purges from dead works, and what hast thou to do to talk of Grace who turns it into laciviousness, Jude 4. so art of old or­dained to condemnation, it taught the Saints to deny ungodli­nesse, and by it they were saved, yea already it had saved them, 2 Tim. 1 9. Ephes. 2.8. Tit. 2.11, 12. now this Grace thou dost but talk of it, it inwardly reproves thee as thou confesses for thy covetous practises, but thou keeps in thy covetousnesse, so turns it into lasciviousnesse; and the Saints they witnessed Flesh crucified, with the affections, and lusts thereof, Gal. 5. vers. 24.

Thou art telling of a Messenger of Satan sent to buffet Paul, to upbraid him with his inward pride: page 87. 2 Cor. 12. vers. 7.

I answer: 'Tis true, a Messenger of Satan buffered Paul, but thou art the messenger of Satan, who art charging him with inward pride, when at the Scripture mentions no such thing.

And in as much as I said, Christ is the end of sin, and the end of Condemnation, thou revilest me for it, and calls [Page 41]it a new phrase like my form, and that I grow worse and worse: Page 89.

Answ. What I there said, all who are of God will it own, and the thing is plain, but being of the off spring of Amalek thou must needs brawl and wrangle; Dan. 9.24. is it not he that makes and end of sin, 1 John 3.5. doth not he by his coming put an end to sin, so is the end thereof; and here he is known who is without end; and 1 Pet. 4.7. the end of all things is at hand; the end of all things (saith he) what is this but Christ? if the end of all things, then of sin: what ground hast thou to wrangle for this saying? and if thou knew Christ, thou would know him to be the end of condemnation; Is not the Law added because of transgression, till the Seed who is the end of sin and condem­nation, which is because of sin? Gal. 3.19 and Rom. 8.1. no condemnation to them that are in Christ: so see thy folly, who wrangles at plain words, but remembers not thy own sayes which thou hast no ground of Scripture for, as strong Fiat, third principle of the elementary world, calling the soul a little map of the great world; and page 104.107.108. of thy book, the most of it is thy own thoughts and imaginations.

And in as much as I said, John wrote to such as were not come thorough the confession to babes, young men and fathers, then by my own confession, thou sayes, he wrote to all sorts of Christians to con­fess sin: Page 90.

I answer: Fain thou would have thy Idols spared all thy dayes, and thy green trees not cut down to worship under, and stumbling at the Light thou stumbles at the Scriptures and at my words; did I write any thing as to give thee a ground to say, that babes, young men and fathers were sinners, so ought to con­fess sin? I said, he wrote to such as were not come thorough the confession; read without, 1 John 1.8, 9. thou art blind within, and he wrote to children not to sin; yet if any, &c. 1 John 2.1. he wrote to young men, and sayes they were strong, and the word of God abode in them, and they had overcome the wicked one, 1 John 2.14. and he wrote to fathers, who knew him that was in the beginning, and he that abid sin him sins not, 1 John 3.6. So here is nothing to be found for thee to uphold sin thy fathers image; and saith John, he that is born of God sins [Page 42]not, he is kept that the wicked one touch him not, 1 John 5.18. and no way can thou please thy bewitched hearers more withal, than in possessing them, that they must live in sin here and have hea­ven hereafter; but know this, O you bewitched people, that if you live not the life of the righteous, you cannot die the death of the righteous, if you live not the life of the righteous, your latter end cannot be like his: so be warned, HELL gapes for the wicked.

Thou sayes, There is a natural man and a spiritual man, and each one of these have a light, and that is the same to it self, and in it self, but in the natural man it is but reason, Romans 1.19, 20. Page 96.

I answer: The light we bear witness to is Christ the true light, who lighteth every man that cometh into the world, John 1.9. which light letteth every man see his evil deeds, who be in the evil deeds, and is the same in him that hates it as in him that loves it, John 3.19, 20, 21. and thou sayes, in the natural man it is but reason: prove the light that comes from Christ to be reason, shew me a Scripture calling it reason; else confess thou speaks thou knows not what, as for Rom. 1.19, 20 it saith no such thing, that the light of Christ in any man is reason, he who is given a Covenant to Israel, he is given a light to the Gentiles, Isaiah 42.6, 7.

Thou sayes, All light it seems is not the same, though it come from the same root, tis not the same to us, in it self it is one and the same, but to us it is called natural, spiritual, reason, grace: Page 96.

I answer: What the light is thy dark mind comprehends not, because thou art planted in the root that bears bitterness, the light is but one, even Christ, who is the glory of Israel, a light to lighten the Gentiles, Luke 2 32. and prove it by Scripture, where the light is called natural and reason, prove thy saying by Scripture, else confess thou sayes thou knows not what; as for Rom. 2.14. we own, but that nature that leads to do the things in the Law contained none know, but who receive Christ the Life, the Light, such partake of the divine Nature, 2 Peter 1.4.

Thou sayes, The first man, according to his principle, hath a light and life, and that flows from the root Christ in him, which he sees not, for the head of every man is Christ — Page 97.

I answer: Christ is the true light, that lighteth every man that cometh into the world, John 1, 9. but thou that doth evil hates the light as saith the Scriptures; so another leads thee, and that which thou walks in is darkness, though thou may call it light; so thy eye must be put out, and thy life must thou loose, else not know Christ the root, the head of every man, but thou that doth evil, and hates the light, art not the man, but a beast, yet the man of sin, he that is not in the truth is a beast, and the Serpent is thy head, as thy fruits make it manifest, selfishness, folly, covetous pra­ctises, so the man thou knows not which bruises the Serpents head, though much thou can talk.

Thou sayes, This light, though low and faint, yet teaches man to feel and grope after a God, and to worship, yet still it is to the unknown God: Page 97.

I answer: This thy faying is full of lies; Christ the true light, he lighteth every one, Jew and Gentile, John 1 9. Isaiah 42.6, 7. which light, who as it loves and obeys, it leads into a sensibleness and feeling, and in this keeping, iniquity is departed from, night, and darkness, and clouds, by little and little vanishes and passes away, so is Christ formed, who is the light and makes known the Father, Math. 11 27. John 1.18. Isaiah 42.6, 7. the Gen­tiles have the light to open the prison door, and if Christ the light teach not the knowledge of God, what is there that can? no light we own but Christ, who lighteth every one, and all that it loves, it brings them to seek, feel after and find God, and no­thing but the light can do this, Tit. 2.11, 12 this is the grace that brings salvation to all that love it; and let me tell thee this, thou that lives in folly, selfishness and covetous practises, thou hates the light, John 3.20. and so knows not how far it leads, nor what knowledge it teaches them that love it and obey it, but in thy corrupt reason art limiting the light, which comes from God, who will not be limited; but this I say, who disobey the light in the conscience, which comes from Christ, they know not how far the light leads them, nor what it teaches them, who love it and obey it.

Thou sayes, This light is imperfect, &c. not as anything is so to God, but to us it is so, as vailed by our fleshly mind: Page 97.

I answer: To say that the light is vailed by the fleshly mind, that is true, and thy pride, folly, selfishness, jeering and covetous practises, are fruits of the fleshly mind, but to call it imperfect in what way soever that is a lie, and thou art found to be the beast opening thy mouth in blasphemy against God, Christ the true light, which lighteth every man, &c. he is the gift of the Father, given to Jew and Gentile, Isai. 42.6, 7, and is not every gift of God perfect, Jam. 1.17. but again, fearing thy deceit and blas­phemous speech will be found out, like a twining crooked Ser­pent thou goes on and sayes, not as any thing is imperfect to God: now he would perswade us, that nothing is imperfect to God, and if this be believed, the Serpent may bring forth his works under the account of perfect works, then is the Ranters design brought about, their standard lifted up, who would perswade people, that the [...]e is but one power, even God, and every work is his, and in every work he delights, and though in words thou testifie against the Ranters, yet is thy bottle full of their dregs, which thou would make people drunk withal, and he who had the seven Spirit of God, and the seven stars, he said, I have not found thy works perfect before God, Revel. 3.1, 2. so there is something imperfect, as to God, though thou deny it.

Again thou sayes, When Christ, &c. springs up in us and shews it self to be our light and guide, then the true light is come, it was but flesh before, but reason, and nature, and law, now it is the truth, &c. Page 67.

I answer: Thou speaks thou knows not what, which thou and all thy brethren the Priests can never prove; it appears thou art the darkness not comprehending the light, so evil of it thou speaks, calling the light, which every one is lighted withal, flesh, reason, nature, &c. when as the light is but one, and changeth not, and pure in its least measure, and is vailed under the flesh, reason, nature, and in its measure testifies against the deeds of the flesh, and it is flesh, corrupt nature and reason in thee that so falsly judges of the light of Christ; John saith, light shines in [Page 45]darkness, John 15, and Paul saith, light hath shined out of darkness, 2 Cor. 4.6. now it is the same in darkness as out of darkness, and it moves in darkness to lead out of the flesh, the f [...]ln nature and corrupt reason, but it is not these, and Peter wrote to some that had a light shining in a dark place, and he exhorted them to take heed to it, until the day dawned and the day star arose in their hearts, 2 Pet. 1.19, he cals it a shining light, not flesh nor reason as thou dost; and would he exhort them to take heed to flesh where no good thing dwels? what a heap of confusion thou utters forth; and thou sayes, when Christ is come then the true light is come, it was but flesh before: &c. O thou wicked one! who vomits out thy filthiness against the gift of God; doth not the Scripture say every one is lighted with the true light; John 1.9. and thou speaks as it were not true, the light is but one, and true in the least measure; and John 3.20. and the evil doer is lighted with the true light, but he hates it, and so lives in the flesh and reason, but the light is pure, not false, nor flesh, nor reason, nor corrupt nature; and in a slighting manner thou cals it the Law; well the law is light saith Solomon Prov. 6.23. and spiritual saith Paul; so prove by Scripture that the light wherewith Christ lighteth every one is flesh, reason corrupt nature, for the nature of God thou will not term after so disdainful a manner.

Thou sayes, There is a vaste difference between the light that is in us while we are in the state of nature, and the light that is in us when we come to be in the state of grace: Page 98.

I answer: The light wherewith Christ lighteth every one is one and the same in him that hates it as in him that loves it, Joh, 3 20, 21. but him that loves it, him it leads to life, he that hates it, it is his condemnation, Iohn 3.19. and grace it is the same in him that turns it into lasciviousness, as in him that is taught by it; to deny ungodliness the same in him that receives it in vain, as in him that is saved, the one resists, and the other receives the tender of salvation in it and by it, the same Seed as fell on the good ground, the same fell on the high-way, stony and thorny ground Math. 13. and thou who would divide and put a difference in that which is one for ever, it thou sees not, because darkness hath blinded thine eye.

Thou saies, In the state of nature the light is but reason, and it tends to the building up of man, and Self; yet saith thou, Christ is in nature, as a spark under ashes, page 98

I answer, The Lord will plead with thee thou lying tongue, whose table is full of vomit, and seduces all that believe thee, who ceases not to speak evil of the Lord of life and the Prince of peace, a blind Watchman thou art, thou that calls the light reason, while man is in the state of nature, that thou art to prove, and with all thy ranting twines thou cannot; and thou saies the light tendeth to the building up of Self: O be ashamed of thy lies, light, and Self, are contrary to each other, and no communion is betwixt them; did Christ teach people to deny Self, and doth his light now build up Self, is he changed from what he was? he that doth evil hates the light and the light reproves him; and thou saies it builds up Self, is Christ in and by his light the condemnation of the world, which lives in darkness which is Self, John 3: 19. how is it then that the light which is given for salvation to the ends of the earth, builds up Self; O thou shameless lyar, self grows our of that light, but is condemned by the light; and thou confesses thou art inwardly reproved for thy covetous practises, that which reproves is light, Ephes: 5: 13. and if thou loved it, it would bring thee to forsake such things; but thou hardens thy heart a­gainst the secret movings of it, and grows up in selfishness, and would perswade people that the light tendeth thereto, so would make God who is light, the author of sin; and thou saies Christ is in nature as a spark under ashes, and is he come thither to build up Self, prove it, for thou hast told too many lies to have thy words believed; what ever thou saies, the Apostle said Christ is manifest to take away sin, and to destroy Self, the works of the Divel, 1 Iohn 3: 5: 8. Now thou saies, Christ the light is in nature as a spark under ashes, and tends to build up Self; whe­ther must Iohn, or Magnus Bine the filthy dreamer, be belie­ved.

Thou saies, Christ is but one, and his light one in Jew and Gen­tile, the same as to himself in the state of nature, that it is in the state of grace, onely in the first it is natural, in the last it is spiri­tual, so it is one in the Original, but double in the Birth, page 99.

I answer, that Christ is one, and his light one in Jew and in Gentile, that I own, they were my words to thee, but a little before thou said, there was a vast difference between the light in man in the state of nature, and the light that is in man when he is in the state of grace; and here thou saies, 'tis the same in the state of nature as in the state of grace, if this be not confusion and contradiction, let all that are of God judge; onely in the first thou saies it is natural, in the last spiritual, I answer, the true light is but one, and where ever it is, it is spiritual, thou may change thy talk, and pour forth thy upps and thy downs, as the Ranters manner is, but nothing of God thou can change, he is inchange­able, so is his gift; as for a natural light, the Scriptures mention no such thing; so when thou writes again, acquaint people what thou means by natural, the Apostle speaks of a divine nature, which the Saints were partakers of, 2 Pet. 1.4. but of this thou certainly speaks not of, for this is spiritual where ever it is, and not flesh nor reason; yet the Word becoming flesh we own, and there is another nature, Ephes. 2.3. and while in this all are Children of wrath, this nature is not light nor spiritual in any; and what ever thou say, I know thou lives in this; and thou saies the light is but one in the Original, but double in the Birth, this by Scripture prove, the light in all is spiritual, wherewith every one is lighted, but many hide their talent in the earth, so are flesh­ly, covetous as thou art, gainsaying that which is spiritual, prove the light double in the birth, the second birth is but one, and sins not, 1 Iohn 3.9. 1 John 5.18. and as Cain, who was in the first, slew him that was in the second; so art thou in old Cains steps: and thou cannot endure to hear of a state without sin, so pleads against that birth that sins not, and as Cain would not have the righteous in the world, but slew him that he himself might be set up; so thou art pleading for sin while man is upon earth, which is the first birth, for the second sins not, Cain was grieved that his sacrifice was not accepted: so long hast thou bewitched people with thy lies, and with thy lightness, and the everlasting Shep­herd is coming to pull his flock from out of thy mouth and teeth, who hast made a prey on the people and now that light is shining out of darkness, and some are turned and others are turning from thee, who see thy sacrifice to be full of blemishes, blind, and that [Page 48]dyeth of it self, so not accepted with God, so thee and thy sacrifice they deny, and this makes old Cain, full of wroth and anger.

And for to prove a natural light, thou alleges Rom. 2.14, 15. and Rom 1.21.22. and thou saies, May not this be called a na­tural light, and a light of natural conscience, being a light onely in Gentiles, or natural man.

I answer, Neither of these Scriptures, mentions a natural light, nor the light of a natural conscience, and thou plainly shews to all that can see, that thou knows not that nature that taught and teaches the Gentiles to do the things contained in the Law; and thou tells of a light that is onely in the Gentiles, or natural men, thou sot, Iohn said light shone in darkness Iohn 1 5. and Paul witnessed the same, shining out of darkness, 2 Cor: 4: 6. and what is the light that is onely in Gentiles or natural men, prove this by Scripture, was not Christ the light given a Covenant to Israel, a light to the Gentiles, Isa 42: 6, 7. and for salvation, he was given to the ends of the earth, Isa. 49.6. even to such as had not the letter; and is this flesh or reason, as thou was say­ing.

Thou saies every Magistrate is cloated with the power of God, page 100.

I answer: The power of God is Christ, as saith the Scriptures 1 Cor: 1: 24. and who receive him in the obedience and have their souls subject to this power, such rule for God; and their governing and ruling being according to that in the conscience, for conscience sake all that are of God, obey such; but some have a that name they live but are dead; some are called Ministers of Christ, but are found lyars; & some are called Magistrates who live in pride and oppression, in evll; so hate the light, Iohn 3: 20. these receive not Christ the power, these are not clothed with the po­wer of God, these rule not in the power of God but in their wills, and command things in their will contrary to that in the consci­ence, and for conscience sake in these things they are not to be obeyed.

Thou saies, Every one is to yield to that power, though the man that be clothed with it be good or bad, or the man that hath it be evil and wicked; page 100. 101.

I answer: The power that every soul is to be subject to, is, [Page 49]but one just power, which is Christ, 1 Cor. 1▪ 24 which po­wer is according to that in thy conscience, and with this no bad man is clothed, in thy saying he is, thou art a lyar, he is clothed with unrighteousness; and that an evil and wicked man may have Christ the power, that I deny, and thou art a lyar who af­firms he may; he that doth evil hates the light, so receives not Christ, who is the power that every soul is to be subject to, and all his Magistrates whose eyes God hath opened cannot but see thee to be a lyar in this thing, and a flatterer, calling such Saints as live in rage; and that a wicked and evil man may have the po­wer of God, God and his power is one, and the power is God, Immanuel, God with us, and his Temple is holy, 1 Cor. 3.17. that power that commands things contrary to that in the Con­science, that is not the power of God, that is not the higher pow­er, but the power that is from below, and that is not it that the soul is to be subject to; Shadrach, M [...]shack, and Abednego, the King commanded them to worship his golden Image, they said, O Nebuchadn [...]zzar, we are not careful to answer the in this matter, &c. O King say they, we will not worship thy golden Image, Dan. 3. Now they were no plotters against his person, but that which commanded them to worship an Idol, that was not the power that every soul is to be subject to, so for conscience sake they could not obey it, and Daniel could not o­bey the decree of Darius made in his will, Dan. 6. but Daniel his soul being subject to the higher power, for conscience sake he could not obey the commands of the will of Darius, though a King.

Thou saies, I call the soul the first born; page 133.

I answer: Oh thou shameless man, will not all that see thy Book and read it over witness against thee to be a lyar; what I spoke of the soul thou hast printed it, page 103. did not I write it, that is to say, the soul, the first born knows not, nor the pretiousness of it; and this thou hast printed, yet is thy mind so envious, that thou will slander though to thy own shame, so that I may say of thee; Can the Ethiopian change his skin, or the Leo­pard his spots; then may thou who art accustomed to lie speak the truth: the first born, the first man which is of the earth, earth­ly, he knows not the soul nor the pretiousness of it, but Christ [Page 50]who is the first born among many brethren, he is the Saviour of the soul, Rom, 8.29. if thou knew what our feet are shod with­all, thou would see that thy bryars and thy thorns cannot hurt us.

Thou calls the soul a ceature, a little map of the great world; page 104.

I answer: What thou saies 'tis thy own speech, and I deny it, so shew me a Scripture calling the soul a creature, or a little map of the great World; and shame with thy practises, who saith thou art a Minister of Christ; Where did ever Minister of Christ sprinkle Infants, or hire one in his place to do it? shame with thy practises, who for filthy lucres sake, will uphold popish In­ventions, who under a shew of differing from the Priests of the Nation, will not sprinkle infants, but can hire one to do it for thee, or spare them of a parcel of their Tyth wage, that they may get it done for them; such dissembling, treacherous, juggling works, never Minister of Jesus was found in, who were of God would not bow to mens inventions for filthy lucres sake.

Thou saies: by my saying, it appears, that the saving of the soul, is as much in mans power, as the losing of it, page 106.

I answer; The Saviour of the soul is Christ Jesus, and Christ came not by the will of man, neither is he known by the will of man, and iniquity is the bond that Christ redeems the soul from, and thou that lives in cov [...]tous practises, in folly, pride, selfish­ness, the bond of iniquity, thou sees not yet loosed; so the saving of the soul thou knows not, which is not in mans will, nor in mans power, but by Christ alone, and none comes to him, but as the Father draws him, Iohn 6.44. but one of the crooked ge­neration thou art, who resists the drawing of the Lord; so in thy will thou lives; where covetousness, folly, and selfishness is brought forth, there is the losing of the soul, and what before I spoke, thou shall know to be true, but thou must wrangle, but we have a hiding place, under the wings of the Almighty from all Kites, and Ravenous Birds.

Thou saies, The Word or Spirit of God takes away the stubborn­ness of the Will, and bows it to follow the light sprung up in the mind, an so heals that power to, page 107.

I answer: These be thy own words which thou hast no Scrip­ture [Page 51]for, and where the will of God is lived in, flesh is cru­cified, and the will of the flesh not bowed to follow the light as thou saies, nor healed, but flesh is crucified and the will thereof, where he is known, in whom the fathers will is done, Gal. 5.24. Joh. 1.12, 13. 'tis the sheep that follows Christ, not the will, which is enmity against God, 'tis the broken heart, he healeth not the stubborn will, and thou that lives in folly, selfishnesse, and covetous practises, thou art taken captive by the will of the wicked one, 2 Tim. 2.26. and wounding thou must know, not healing, and there was a time when some ten­dernesse was in thee, and deceit in some measure was seen and put off, but the beast, his wound was healed, and the men of the world more wonder after thee than before.

Thou saies, I would have the Magistrates stand for a cipher: page 76.

I answer: He that wills enters not, and our desires is, that the Magistrates may wait to receive Christ the power of God, and may not satisfie the wills of proud, covetous, persecuting men, but that in the will of God they may rule contrary to mans will, and judge the cause of the oppressed, and be a praise to them that do well, and a terrour to them that do evil, so shall they have the praise of God.

Thou tells of a Will which is the seat of action, obedience, and do­ing either good or evil: page 108.

I answer: As if good and evil came out of one seat, the will, this is it, the Ranters would have believed that all that is acted is done by one power, though man may call one thing evil, and another good, as saith Magnus Bine, the will is the seat of action, obedience, and doing either good or evil; but the Scripture saith there is a good tree that beareth good fruit, and a corrupt tree corrupt fruit, Matth. 7. and the good tree can­not bring forth corrupt fruit, the corrupt tree cannot bring forth good fruit; and thou who confesses thy folly, selfiishnesse, and covetous practises; what tree art thou, seeing the good tree it cannot bring forth corrupt fruit, and thou that would have the will to be the seat of doing good or evil; I leave thee with this and let the Reader and thy hearers take notice of it, Doth a fountain send forth at the same place sweet water and bitter? [Page 52]can the figg-tree bear olive berries, either a vine figgs? so can no fountain yield salt water and fresh, Jam. 3 vers. 11, 12.

Thou tells of a Fancy, which is the seat of all the innumer­able thoughts and imaginations that spring up in the heart of man: page 108.

I answer: This is a lye; for in all the Scriptures thou dost not read that Fancy is the seat of thoughts and imaginations, but thy thoughts, and thy fancy as thou calls it, and thy imaginations, and thy lies, and thy slanders, & thy covetous practises, all come out of one seat, even the earth, which is rejected of God and of all that know God and keep in this crosse, but thy practises by Scripture prove where did ever Christ give Davids experi­ences to the world to sing in Meeter? where did the Apostles give Davids conditions to the world to sing in Meeter, who were to teach people to observe all that Christ commanded them; where did any of the gathered Churches use Meeter singing, but thy flock would have it, and thou arts a man-pleaser for thy two parish Tyth sake, and Sternhold and Hopkins their invention of Meeter singing is become a dainty dish for Dives, and with the same mind that you will lye, cozen, covet, jeer, and scorn, with the same mind you will offer up Sternhold and Hopkins invention to the living God▪ and this is part of your will worship, and worse and worse thou grows, for against this invention thou hast witnessed, but for thy Idols sake thou wilt give Dives all his dainties, thy blind hearers their customs, and that's the way to make thy covenant strong with them, but it is but with death, and hell, and wo is the end of it; but the singing with the Spirit we own, the singing of the Ransomed we own, but in the Pit and Grave you are, and thou makes them erre.

Thou saies, There's the Appetite, and that's the seat of de­sires, lustings, and longings after things whether good or evil: page 108.

I answer: Thou art again in the Ranters line, and would perswade people, that all desires, lustings, and longings after things, whether good or evil, comes out of one seat; Oh that ever England who hath been so crowned with the Mercies of the Lord, should be led with such enchanters as thee; Surely, [Page 53]surely, as they come out of the pit which you and they are faln into, they cannot but cry out, We have trusted in ly­ing Prophets, and we have given our mony for that which is not bread, thou art in the flesh where thy lustings and longings after evil is, and that is thy seat, but Christ is the light of the world who lighteth every one that cometh in­to the world, Joh. 1.9. and this light, who owns, desires are begot after the good and to escape the evil, without me you can do nothing, saith Christ, and this I leave with thee to prove that all desires, lustings, and longings after things whether good or evil come out of one seat and that is Appetite.

Again, thou makes a long Rabble, and tells of the reason, will the seat of doing good or evil, fancy the seat of thoughts, and imaginations, and of the appetite, the seat of lusting, and longing after things whether good or evil, &c and when the Lord comes, thou saies all these are healed and made well, and they are all brought into the life of God, page 108.

I answer: O friends! consider these his sayings and blasphemous speeches, who is telling of healing the will, the fancy, the thoughts, and imagination, the appetite, the lust­ing, and longing after good or evil▪ and of bringing them into the life of God, when as no unclean thing can dwell with him, surely he imagins God to have a heart like his own, else he would never publish it, of bringing the very spring of evil thoughts and imaginations, lustings after evil, all into the life of God, Surely you that are his Hearers, except you be seared and past feeling, as he is, you cannot read these wicked, blasphemous speeches, but tremble, and be ashamed; and know this, that if you receive these things for truth, you are given up to believe lyes, and that is a wo­ful judgement.

Thou bids me take thy thoughts of heaven and hell, and use them at my pleasure: page 109.

I answer; thy thoughts are altogether vain, and thy words blasphemous, so therewith, heaven thou must not enter, and the lake the deceiver must go into and the deceived, who set [Page 54]up thy thoughts, but them I deny and thee also.

Thou saies, Among the Saints there is a great variety of o­pinions and judgments, concerning the binding and loosing of Satan; page 111.

I answer: This is a lie, the Saints in light grow up in the life, where Sects, Schisms, Heresies, and divers Opinions be not, here the one heart, mind and soul is known, here the Angel the great Chain is known, and the binding of Satan is rightly known, but thou and them thou cals Saints, live in rage, imaginations and violence, so are Heathen; so one cries up one thing, and another the contrary, and the many Opi­nions among you is found, and such vain talkers as thou, and thy raging imagining Saints, as thou cals them, are wrangling about the binding of Satan without you, how it shall be, and when it shall be, in the mean time he is loose within you, some rage, violence, imaginations, blasphemous speeches, covetous practises, variety of opinions, but we know the Kingdom which is not divided, where rage, violence, diversity of opinions and covetous persons come not; so we witness against you and your Kingdom which is divided, where the many Sects, Opinions, Heresies and Blasphemies are hatched and brought forth.

Thou sayes, The Saints live upon God in the Scriptures: Page 117.

I answer: This is another lie, and all that know where the Tabernacle of God is, they will bring in their testimony a­gainst thee, who sayes God is in the Scriptures; this is all thou knows of him, or where he is; the Scriptures say, God is in his Son, in his Saints, in his Throne in his Temple, in his holy Hill, in Immortality, but it saith not, that he is in the Scriptures, neither that the Scriptures is his Son, Saints, Throne, Temple, holy Hill, nor Immortality; so prove what thou hast said, and what the Saints seed on, no covetous, selfish, earthly mind doth know, such feed on swines flesh & Cockatrice eggs, this is thy feeding; so read the Scriptures, and tell me what Scripture hath God in it; so by thy words he that hath the Scriptures hath God, he that can buy a Bible [Page 55]as it is called, may buy God also, for God is in the Scriptures thou sayes.

Again thou sayes, Plain light is written in the Scriptures: Page 118.

I answer: This is another lie, the light is but one, Christ, Emanuel, God with us, who said, all mine are thine, and thine a [...]e mine, and I am glorified in them, John 17.10; in them, saith Christ the light, but that light is in the Scriptures; this thou art to prove, but the many lies thou vomits up out of the bottomless pit, makes it manifest the Devil is raised in thee, according to thy own words, who told Humphrey Kil­lingbank, that I had abused thee in writing to thee, so I had raised the Devil in thee, it appears he is high risen in thee, who is a lyar from the beginning; so art publishing lies, scandals, slanders, aspersions to the world, so it is meet that the Rea­der consider from whence thy message came, from a risen Devil as thou confesses, and the Devil is a liar from the be ginning, and it may be well, that thy two Parish hearers con­sider who is their Teacher, and to whom they give their tyth, no marvel if thou lie of us, and plead for titles of ho­nour, tyth and unneedful gaudy attire, seeing thou confesses the Devil is risen in thee, so out of thy mouth thou casts wa­ter as a flood after us, but we have a place in the clefts of the Rock, so us thou cannot touch, our heads are lifted up above many waters.

Thou sayes, The elect Seed, Lucifer he cannot, he must not de­ceive totally and finally: Page 117.

I answer: The elect Seed is not known of the world, but it the world alwayes hated, and by thy generation it alwayes suffered; and now God is risen for his Elects sake, and it he is redeeming, and it denies thee and all the seed of evil doers; so is grief riling in thy bosome against it, so ye sim­ple ones love the simplicity of the Gospel, be sober, be vigi­lant, for your adversary the Devil is risen high in Magnus Bine, as he confesses, and many thousands, to devour and be­tray you of your birthright, so hold fast, so shall none take your Crown.

Thou sayes, I scoff at the worship, not in my Temples made with hands, and that I roar in the midst of my Congrega­tions against many of the most precious Saints of God: Page 118.

I answer: In Temples made with hands God dwels not, Acts 17. nor in your Popish houses, who have cast our them, but uphold their Idol, and buy and sell in it, the wor­ship in Spirit and in truth we own, and none else, and in that thou sayes, I roar against the most precious Saints of God, that is a lie, and adds to the number of thy lies; the Saints I own, but such as live in rage, violence and imaginations, which thou cals Saints, such I bear witness against, that they may be convinced, and when a lost sheep is found I am glad.

Thou sayes, I seek to bring all into confusion, and to make all the name of Religion a very scorn among the Heathen: Page 118.

I answer: This is a lie among the rest, and in as much as the Devil is raised in thee, thou must spue out thy venom, cast out thy floods, and the truth finds thee and all thy fellow builders to be in confusion, one setting up his opinion, and another throwing it down, Babels builders building up and throwing down all in several opinions, so that your own hearers say, they know not what to cleave to among you, you are so contrary minded; and that Religion which keeps out of the worlds spots I own, Jam. 1.27. and this thou and all thy Saints are out of, who be in rage; violence and imagina­tions, and the Devil, who is the Author of all filthy spots, be­ing raised up in thee, thou rails, preaches, and prints, and writes against them that witness this Religion, to make the Heathen more bitter against it; and all that known not God are Heathen, and he that sins hath neither seen God nor known God, 1 John. 3 6. So thou that lives in thy covetous practises, in the worlds spots, art a Heathen, but thou can give a meaning to this Scripture, because the worlds spots it owns not, and thou that bridles not thy tongue, but pours out lie after lie, thy Religion is vain, Jam 1.26.

Thou inquires, Whether ever Christ commanded to preach the light of Nature instead of the light of Grace: Page 122.

I answer: Them that Christ sent forth preached Christ, 2 Cor. 4.5. and Christ we preach, who is the true light, that lighteth every man that cometh into the world, Iohn 1.9. and he cried out against such as thou art, who art called of man Master, stands praying in the Synagogues, loves greetings, in the Markets, &c. Math. 23 and against such we witness; and he is the true light, and all other thy lights be darkness, so in Christ the true light we deny them.

Thou inquires, Whether ever Christ commanded to preach up the power, and freedom, and will of man: Page 122.

I answer: Those he sent preached himself, whom no man in his will could ever receive, and thou, who art called of men Master, art in thy own will, so receives him not, but stumbles at him, a man of sorrows, acquainted with gref, this is he whom none in their power and will ever could receive, for no man comes to him but as the Father draws, Iohn 6.44. but the disobedient resist his drawings.

Thou inquires, Where did Christ command to preach op our merits, holiness and observations, and to make his bloud and cross a scorn among the Heathen: Page 122.

I answer: Never, for in Christ we are accepted, and that freely, without any works of man, or merits, or self-holiness and the Kingdom of God comes not with observations, and his bloud alone cleanseth from sin, and his cross is the power of God to salvation, this we affirm, and that thou whose mind is in earthly things, in covetous practises, as thou confesses, art an enemy to the cross of Christ, Phil. 3.18, 19.

Thou inquires: Where ever Christ called the Scriptures letter, ink and paper: Page 122.

I answer; That the Scriptures are called the letter in ma­ny places, it is to be found, if thou deny it, hereafter I shall shew it thee, but if thou be offended at me for calling it so, let the Reader consider, how it can be an offence in me so to call it, and not in thee, who all over thy book calls it the let­ter, [Page 58]yea six or seven times in one leaf side, and 2 Epist Iohn 12 I would not write with paper and ink, so to search into all the lies and filthy stuffe in thy book, it would be tedious for the Reader to read.

Thou sayes, Michael durst not bring railing accusations against the Devil, knowing that as he is a Creature he hath his life and being in God, but as he turned into self and pride, &c. so he became a Devil.