HAth not thy Brethren, the Men of darkness, sufficiently shewed their blindness and envy concerning the appearance of Christ, but thou art forced to reveal what is in thee of the same nature, and therefore thou brings out this superfluous thing (as thou cals it) to shew thy self to whom thou art joyned, and for whom thou art labouring in all this mudd, against the pure light of Christ his Spirit and Word within, which the Father of Lights hath given for a Covenant of Light to lead and guide into all truth, which the Devil and his Ministers would deny, and set the Letter in his stead, and the man of sin, without the Spirit and Light of Christ, to give his meanings thereof, that so by the Letter he may uphold his idolatrous false worships he hath been setting up, ever since the times of popery, and which with his carnal spirit he hath been changing from one thing to another, but all without the Light and Spirit that ne­ver changeth, and so out of both form and power of the Saints life declared in Scripture; which idolatry can never be discovered or destroyed out of the hearts of people, where it hath been so long time rooted, any other way than by the Light and Spirit of Christ, which is a thing the Devil with all his power is now set against, mustering up all his ser­vants in all parts of the Nation, whom for many years he hath fed with the glory, riches and pleasures of this present world, that in the day of his straits, even the appearance of the Heir, they might all stoutly defend his Kingdom of dark­ness, in the heart of Man, against the light of Christ, which the Father hath given to lighten every man that cometh into the world; and indeed his Army is very faithful to him, and [Page 2] at his call are ready to arise (though to their confusion) with such stuffe as they have from all parts of the Nations, with lyes and slanders, clubs and stones, persecution and impri­sonments, hypocrisie and feigned humility, and much the like, such Weapons as he hath laid up in their hearts, and hath furnished his house with all this while the Heir hath been away, and God not known in his Temple, and so he hath kept the house in peace. And now the Lamb is ap­pearing to enlighten the heart, and to reveal him that is set and exalted in the Temple of God, above all that is called God; now is the Beast rowsed on his seat, and the false Pro­phet is joyned with him, and the house of his Armoury is opened, and now behold the noise of his Armour clashing one against another, and the mouth of the pit being opened, out comes such a smoak that the Locusts cannot see one a­nother, wherefore a noise of confusion is heard amongst you, sometimes confessing, sometimes denying the Light, but all against it, to devour it with open mouth, and this of thine hath in it as much envy as the most, but as little of truth and light as any, and indeed such a lump of confusion, and envy, and scornful light words, unto the sober minded it may serve to discover the Author (without an answer) and by what spirit he is acted, so that much I shall not need to write there­to, onely lay open some of thy lies, slanders and deceitful doctrine, whereby thou would exclude Christ and the Spirit under a pretence of worshipping him, which is the thing mo­ving me to write; otherwise as to all thy lies cast upon our persons, I might have been in silence, knowing what we are to look for at the hands of the worlds teachers.

And in the front of thy book thou shews thy begettings and thy birth, and begins with a lie, calling Antichrist in Man the Quakers Idol, which is false, for though we see Antichrist in thee and the rest of thy brood so exalted, that he would be worshipped, yet we dare not make an Idol of him, nor worship him, therefore are we hated by you in whom he is, and we know Antichrist is in every Man until he be revealed by the light of Christ within, where he is that is to be reveal­ed, for fear of which it is that his Ministers (to whom he is [Page 3] an Idol) would keep people seeking without, lest he should be seen within the heart where he is.

Hast not thou confessed this against thy Masters King­dom, who sayes he is in Man, but would set people to a light without to seek him? but now that thou hast confessed him in Man, tell me if there be any other thing that can reveal him but the light of Christ within, where he is that is to be re­vealed, which if so, then let thy work in opposing that light within declare whose Minister thou art, and thus instead of discovering our wayes and opinions, thou hast laid open thy self and work thou hast in hand, and for the confutations thou tels on, they will appear further when the Light beholds them.

Thy work thou directs to all that beleives salvation and justification, for all their sins past, present and to come, by what Christ hath done in his own person, I say this faith sutes thy work, for didst thou look to account for thy wickedness, thou durst not have added such a heap of lies and blasphe­mies against God, his Light and Spirit, as thou hast done in thy book, and thou hast many brethren with thee in that ran­ting opinion, that matters not much what you do hereupon. But who tels you all your sins are pardoned that are yet to come? Christ saith not so, who saith, you shall account at theMat. 12, 36, 37. day of judgement, yea, for every idle word, and by thy words thou shalt be justified, and by thy words condemned,Rom. 2. and every one shall at that day receive according to their deeds done in the body, whether they be good or evil, thenJames 2. wilt thou and thy brethren see your large faith, that is so far before your works, will be too large to enter into the strait gate: and further I tell thee and thy companions in this new found faith, that you herein beleive you know not what, who beleive your sin is pardoned before it is committed, who nei­ther knows what sin you have to commit, when or whether ever it shall be pardoned, nor ever Creature shall until he hath repented and forsaken his sin, but thou hast left no place for repentance, whose sin (as thou conceitest) is pardoned before it be committed; but the Scripture knows no such presumption; who saith, if we sin wilfully after we have the [Page 4] knowledge of the truth, there remains no more sacrifice for sin, though there be a conceit of such a faith as thine before the sin be committed, and that salvation and faith that saves not from sin is none of Christs, Math. 1. 15.

Thou sets a work against the Quakers, but one thing seems to be in thy way (viz.) the power of God in them, that leads them out against sin, and this pearl the swine would snuftle away, and then begin the more to rend: And thou sayes, a mighty power goes along with the Turk, and with the Devil, and the Angels of Light are holy and without sin, yet they may be Devils for all that: To which I say, had thou said no more, thou had manifested thy envy against holiness, and what thou knowest of it; was there ever Devils holy and without sin? such a Devil was Christ in the eyes of the Hirelings, thy Fathers, who never loved holiness farther than to talk on for gain and worldly glory, but he that walks in it is a Devil in your account, and ever was, for thats it most in your way, it most crossing your lusts; and thou would make people beleive, that the Devil teaches to be strict against sin, and to walk honest and devout toward Man. I say, the De­vil is not devided against himself, but should he teach that practise, he should exceed his Ministers, who have lost all strictness as to sin, and honesty as to man, and are pleading against it.

As thou who art pleading against perfection, and freedom from sin, as in thy seventh page, which freedom and the end of Christ being manifest in the flesh to set free from sin, and destroy the works of the Devil, John 8. 34, 35, 36. 1 John 3. 8. but thou sayes from the guilt, but not from the seed and act of sin; and the end why Christ at his ascention gave gifts and sent out his ministry, was for presenting every man per­fect, and this thou denies also; [...]p [...]s. 4. 10, 11, 12, 13. Col. 1. 18, 19. which if the Devil should teach, his doctrine was much better than thine, though h [...] preach Christ of envy, nor did ever any of Christs Ministers own or preach thy faith and doctrine, which is against perfection and freedom from sin, but ever beleived it, and pressed after it, and preached it.

And thou sayes, a man may be impowred to leave some sins for fear of Hell: Onely I say, of the two it is safer to leave sin for fear of Hell, then live in it under a pretence of being pardoned before it be commited; but thou had loth loose thy kingdom.

Thou tels of the Quakers imitating the Papists, in rising oft in the night to pray, and other lies thou adds to it, and thou sayes, truly God leads not to this, for he teaches no man by good works to purchase Heaven. To which I say, Is it a sin to pray because the Papists pray? whom did David imi­tate therein? and did he and the rest of the Saints that which God did not teach? That God which so teaches thou knows not, and of that practise of so praying art thou and thy brood little guilty, you get more by praying in the Idols Temple then by praying in the night, so praying in the night is become a reproach to us from thee, and farther thou count­est us worse than prophane people herein: O shameless Men, how are the hidden things of Esau found out, who have been preaching against sin in words, and for praying alwayes, and now are forced to own your hearts love openly, and chuse prophane before them, and many words thou uses to prove that Satan may act Men to some good works, and lead out of some evil; in all which thou dost no more but prove thy self worse than the Devil, who art using thy endea­vours to plead against all good.

And whereas thou sayest, that we deny any Minister or Ordinances since the dayes of the Apostles. That is false, we onely deny all you who are descended from the Pope, and are gone out from the true worship, that was in the dayes of the Apostles, both in form and power in every par­ticular, and have set up your own imaginations instead there­of, so that the Scripture will not own one particular of your worship without wresting, as it is by you performed in your Idol Temple, wherefore we must either deny you or the Scri­pture, and the Saints practise therein recorded.

And thou goes on in thy blrasphemy against the Light, denying that the light, which God hath given to every man that comes into the world, is sufficient to salvation, without [Page 6] the help of any other means or discovery: And in thy thir­teenth page thou sayest, it is an error, if not damnable, to af­firm, that the light which Christ gives to all is sufficient with­out any other meanes or discovery: And in thy sixth page thou sayes, then certainly this salvation by the light in us is cursed; so by thy doctrine, neither the light of God, nor the light of Christ is sufficient; And to deny the light of Christ, and [...] that place, John 1. 9. which saith, this is the true light, which lighteth every one that comes into the world.

Thou sayest, Christ gives light to no man under that name but to him that beleives. So by thy doctrine John bears wit­ness unto that light, which was the true light, that all Men through him might beleive, but it was not in the Name of Christ: I say, what shifts are the builders put to, to deny the Corner Stone now at his appearing? did not John bear wit­ness to the Name of Christ? was not that Word John speaks on the same that became flesh? and this thou sayes is not Christ, or did he bear witness to any other? see the words of Christ, John 5. 33. where Christ owns Johns Testimony to be concerning himself, whom John saith is the true light, that lighteth every one that comes into the world: But saith thou, he enlightens none in that Name but beleivers. I say, who must enlighten the rest, if not Christ, seeing thou hast denyed the light of God before? Was there ever such a sottish peice? Is there any light to beleivers or unbeleivers but in Christ? Is not he the light of the world, given of the Father for a Co­venant of light, even to the Gentiles, to open the blind eyes, to enlighten them that sit in darkness, and to be the salvation to the ends of the earth? and shall not all that knows be­leif bear witness against thee, that it was Christ that gave light to them, when they sat in darkness and in the shadow of death, and became a guide in spirit into the way of peace and salvation? which salvation (by that light in us) thou cals accursed. Is not here thick darkness that may be felt by all who ever knew any light? what a generation of blind guides are you become? how hath thick darkness covered you? is not the light of God sufficient, nor the light of Christ nei­ther? what light must it be that is sufficient to lighten them [Page 7] that are in blindness, seeing God and Christ is denied by thee? or can any say that Jesus is Lord, but by the Light and Spirit within? and this thou cals accursed, and not to be re­ceived.

And thou would reason because all have not Christ, therefore he doth not enlighten all, contrary to that John 1. 9. and contrary to Christs words, who saith, the Spirit of truth should lead into all truth, he shall take of mine and te­stifie of me, John 15. 26. and 16. 13. and we know there is a light in Spirit, that testifies of Christ, before Christ be known in the Creature, and none can become the Sons of God but who receive the light of Christ, according to that Scripture, John 1. 12. which thou who knows neither light nor Spirit art Ignorant of, and therefore sayes it is an error, if not dam­nable, to say the light of Christ is sufficient without some o­ther help.

And thou goes on in thy confusion, telling of a first, second and third light, which the Scripture knows no such thing, but thy own imaginations to blind people withal; and thou sayes, that which John testifies on Iohn 1. 9. which he cals the true light, is but the light of nature, or reason, and a com­parative darkness; so they who know no better may beleive that John preacht a natural reason, and comparative dark­ness, for all to beleive in, and called it the true light, and said, the world was made by it, &c. and such blind stuffe thou brings to confute the Quakers. And thou goes on to prove this further, and brings Pauls words, Rom. 2. and thou deals with him as thou does with John, and tels two lies together of him; first, thou sayes he sayes, the Gentiles, which knew not God, do by nature the things contained in the Law, yet know not God for all this light, when Paul saith, they be­came a law unto themselves, and was Jews in spirit, whose praise was of God and not of men, but doth not say, they knew not God, who brought forth the Law of God. Se­condly thou sayes, Paul there means by nature nothing else but the light they have to distinguish them from Beasts, which is false also, for he sayes, that light led them to shew the works of that Law God had written in their hearts, their [Page 8] conscience bearing witness, and excusing them in the day, when God shall judge the world by his Gospel, which is something else than thou speaks on, but that nature which brings forth these fruits thou knows not, nor the light and fruits of it, which will stand at the day of judgement praised of God, but not of Men.

And then further to deny, that the light of Christ that lighteth every one that cometh into the world to be suffici­ent, sayest thou, this opinion contradicts the whole current of the Scripture, but can name none it contradicts: but see­ing thou can quote none against it, I shall quote some that shall witness it, John 1 9. John 8. 12. Ephes. 5. 13, 14. Luke 7. 21. 2 Cor. 4. 6. Prov. 4. 23. Isai. 49. 6. Luke 2. 33. 1 John 1. [...]7. where the wise may see, that of all sorts of peo­ple Christ is the light, which is sufficient, and that in spirit within also.

And thou denies that this light can shew, that Christ was born of a Virgin, that the world was made of nothing, nor convince of the resurrection. To which I say, none of these was known at first but by the light, nor can they be known now as they ought to be (though blind guides may talk of them) but by the light; for it is the Spirit that reveals all things, even the hidden things of God, and leads into all truth, else the knowledge is but a tradition; but to thee I say, as Job doth of such, They that rebell against the light knows not the wayes thereof; so thou child of darkness may stop thy mouth for telling what the light can do, or not do; for the Scripture saith, that which may be known of God is ma­nifest in them, for God hath shewed it to them; but thy knowledge comes not in at that door.

And thy threefold light thou tels on, the first thou cals, the light of Nature, and saith it is that word, John 1 9. and this thou cals the light of God, and sayes, it is but compa­rative darkness. Thy second thou cals the light of Christ, and that thou proves, Ephes. 5. 14. And the third thou cals the light of Glory, and that thou proves, John 8. 12. where Christ saith, I am the light of the world; and this thou sayes, speaks in the Future Tense; and such mangled stuffe, that [Page 9] one that had but common sense would blush at; is that which saith, I am the light of the world, in the Future Tense, and not the light of Christ? and is the light of God, and that Word which was in the beginning, which John speaks on, by which the world was made, become so much less than the light of Christ? that it is but comparative darkness: did John preach comparative darkness, when he said, Then this is the message we have heard of him and declare unto you, that God is light, 1 John 1. 5. 6. 7. and in him is no darkness at all; and if we walk in his light, the bloud of Jesus Christ his Son cleanseth us from all sin: But thy message is, that the light of God is comparative darkness, and that which Christ saith, I am the light of the world, and he that follows me shall not abide in darkness, but shall have the light of life: But this, thou sayes, not now, but the time shall come, when he that follows me shall have a light without sin; so light and following must be in another world, but not while this world lasts, for this is the term of time the Devil & his Ministers would have his Covenant of sin & darkness to last; but if you make it for any less, you must be no Mini­sters for him, nor have none of the worlds glory from him who is the Prince of the world, where Christ, the Light of the world is not owned; and when thou hast made up this bun­dle of confusion, sayes thou, I hope we may safely distinguish where the Scripture doth; when the Scriptures say no such thing, but thy blind imaginations to put out the light of Christ within, and keep people without in thy imaginations.

Thy next thing thou goes about to prove is, that the Scrip­tures is the Word and Mind of God to you; thou sayest, it must either be the word of the Devil, the word of Man, or the Word of God. To which I say, if thou intend the letter of the Bible, it is not one of these, but a declarati­on of the words of all these, and then thou goes on in thy blind Logick to prove it, and thy Argument is thus much; If one Command be the Word, then all the Scrip­tures is the Word, &c, But who taught thee this Logick, to prove Generals by a Particular; if God spoke some words in Scriptures, is that which the Devil spoke the word also, [Page 10] because its in the book? Because that was the Command of God that said, Thou shalt not bow nor worship any thing but God alone: was that the word of God also that said, If thou wilt worship me all shall be thine, Luke 4. 7, 8? This is thy arguing; and with such as this thou leads them blind, who knows no better; yet thou can find no Scripture that saith so, onely thou instanced that, Mark 7. 10, 11, 12, 13. which hath relation to the first Commandement; but if that be thy word (to wit) the letter written and engraven in stone, which if it be taken in the letter, (as it can be no other in thy sense) then the Apostle tels, the 2 Corinth 3. and also to the Hebrews, that it is done away; so thou hast lost thy word if that letter be it, and so thy Argument is fallen, and a place is left for me to set another in its stead thus:

That which one may have, and not have the Mind and Word of God, is not the Mind and Word of God, but one may have the Letter of the Scripture, and not have the Mind and Word of God: Ergo, the Major cannot be denied, and the Minor I prove by plain Scripture, Acts 13. 27. they that dwelt at Jerusalem had the Scriptures read every Sabbath day, yet knew not their voices, and so had not the Mind of God: John 5. 38. 39. The Jews had the Scriptures, and thought to have eternal life in them, yet Christ tels them, they had not the Word in them; also John 8. 37. he saith, the Word hath no place in them, and verse 43. he tels them, they could not hear the Word, therefore they could not understand his speech; and this Word it was they had made void by their traditions, and so have you also, and so know no Word but the letter, which never Minister of Christ pleaded; yet had they the Scriptures, and did not make them void in the let­ter.

Another thing thou wouldest prove if thou could, that Spirits are to be tried by Scripture, and with thy vain Phylo­sophy thou wouldst prove this also, for the Scripture will not, onely thou quotes that, Isaiah 8. 20. which may serve to overturn thy whole Argument, To the Law and to the Te­stimony, if they speak not according to this word, its because [Page 11] there is no light in them: Wherein the Prophet shews, that none can speak according to the Law and Testimony, but from the light in them, the Law and Testimony being bound up and sealed amongst the Disciples, as in the 16. verse; there­fore who are Disciples and follows Christ the Light, know the Law of the new Covenant to be written in the heart, Hebr. 8. 9, 10. and the Testimnoy of Jesus to be the Spirit of prophesie, Revel. 19. 10. John 15. 26. but they that are spiritually blind knows not this, whose eyes are abro [...]d, and therefore set up the Letter instead of the Spirit, and such by searching the Scriptures could never know Christ, although they testifie of him; who are not first taught of the Spirit, and therewith led into the Scriptures, such cannot read the Scriptures, but wrest them to their own destruction, as is plain, 1 Peter 3. 16. and so are farre unlike to try Spirits therewith; yea, wiser than thou had the Scriptures, but knew not their voices, Acts 13 27. no not the Disciples them­selves, till Christ with his light had opened their understand­ings, Luke 24. 25. but this is the Serpent, who would be try­ing of Spirits with the letter, as he tried the Spirit of Christ by the letter of the Law, as is plain in John 19. 7. And by such tryers hath the Spirit of God been condemned, and his People suffered in all ages, where Men without the Spiritual light wrested the letter out of its place to set it above the Spirit, which doth but testifie of the Spirit.

And thou sayes, as God and Christ are one, so is Christ and the Scriptures, for they cannot be broken, but if you have not broken the Scriptures, let the Spirit of God that gave them forth judge, who have changed the way of God, and set up such a worship as no Scripture will own without wresting, and breaking in upon it with your own mean­ings.

And thou sayest, How must we try the Spirits? by a light in us? Oh strange unheard of doctrine! I say, yea, by the light in us, and he that hath not the light in him, can try no Spirits, but as the blind guides have ever done, for those who are bidden to try Spirits had the annoynting in them, who [Page 12] need not any man to teach them, but as the same annointing did teach them all things, in which is the whole truth and no lie, and this onely is able to try the Spirits which we have re­ceived of him, 1 John 2. 27.

And thou brings that 2 Peter 1. 19 We have a more sure word of prophesie, &c. and this thou would have people be­leive is the letter of the old Prophets, so by thy doctrine the letter of the old Prophets, which never saw Christ on earth, is a surer testimony than the Apostles, who was eye-witnesses of his Majesty, saw him transfigured, and heard the voyce of God testifying unto him, 2 Peter 1. 16, 17, 18, 19. and such dark stuffe as this is the fruit of thy literal Ministry, and in this mud and darkness would thou be an opener of Scrip­tures, and art pleading for thy self, and the rest of thy bre­thren therein, mentioning many of the Saints practices, but not one of them will own your way of opening, and therefore proves nothing for you, further than that you are wholly out of their way.

And thy next work is to prove, that a Man may be justifi­ed without Christ and his righteousness within, which being searched, is but a justification imagined, for he that knows not Christ in him is a Reprobate, and so not justified, 2 Cor. 13. 5. for it is receiving Christ and his righteousness by which Man is justified, and not by taking of it, even by the free gift of righteousness, which is but one, and wrought by one, yet it must be received in all who receiveth Christ, who is Gods righteousness, without which none can be justified, as is plain, Rom. 5. 15, 16, 17. and Christ in the Saints is the hope of glory, Colos. 1. 27. without which there is no justification, this is the just that lives by faith, and the Justifier of all them that so receive him. And whereas thou wonders how the Patriarks and Prophets were justified before Christ came. I say, by the Spirit of Christ in them, and so they are to this day, Isaiah 50. 8. 1 Cor. 6. 11. but thou not knowing the Spirit in thee, wonders at it, and so that Scripture is fulfilled upon thee, foretold both by the Prophets and Apostles, Acts 13. 41.

And thou sayes, thou hast sufficient ground to beleive, that some do deny Christ ascended with his body, but tels not who, yet doth thy mischievous mind aim at us, else why is it here mentioned, and when thou hast set up this lie, then thou contends against what thou hast forged thy self, to disprove it.

Then thou goes on to plead for respect of persons and creature worships, and bowing to the pride, and against us, because we cannot do it, but it seems thou hast forgot thy lying Title, where thou sayes, Antichrist in Man, is the Qua­kers Idol, and now art murmurring that we will not worship him, in whom he is exalted; and thou bids us read that word if we dare, Levit. 19. 32. Thou shalt rise up before the hoary head: I say, yea, we dare read that and own it, but when young ones looks to have grey hair to bow to Antichrist exalted in them, that Command is broken. Also thou pleads against Thou and Thee, and yet beseeches to conform to the wholsom words of Christ Jesus (yet murmur at us for so do­ing) who never used other words to a particular; though thou would say he did, when he spoke not onely what Na­thaniel should see, but his Disciples also.

And thou sayes, there was never such a word in Scripture, as look to the light within; when there is not any thing more full in Scripture, nor can any have any light to know the things of God but within, for what is not spiritual is car­nal, and what is spiritual is within, 2 Pet. 1. 19. Luke 17. 21. 2 Cor. 4. 4. 6. Ephes. 5. 8, 13, 14. Ephes. 4. 18. 1 John 2. 27. John 11. 10. but where the light that is within is dark­ness, how great is that darkness, and this is befallen the blind guides of this generation above all that ever was before you, for though the Pharisees would not beleive in the light of Christ, yet they were ashamed to oppose it as you do: but if the light be in the letter, where is the blind guides the Scriptures speaks on, seeing they had the letter who were so called, and so hath their followers in our age, but thou that saith there is no Scripture that saith, take heed to the light within, read Luke 11, 35. and see the lier.

And thou sayes, that Jesuites without doubt are amongst us. But why doth not thy slanderous mind find them out? Cowlishaws examination will not prove it, onely it serves you Priests to fill up your books, and shew your confusion, who let the Jesuite go (if there was any such) and prints your folly and envy against the Quakers, wherein you shew to all wise men your desire to mischief, without any ground, and what you would do if the thing was true, who make so much ado about a lie.

And whereas thou sayes, the Pope and the Quakers agree. I say, stop thy mouth for shame, do not all men see, that all this venom is cast out upon us by the Parish Teachers, who are from thence descended, because we testifie against your Masterships, Tythes and Parsonages, and all the rest of that superstitious worship, yet remaining of that which from him was received: And wherein you worship every particular out of the Saints practise, be ashamed to tell us of the Pope, herein you do but discover your folly, and give other occasi­on to look into your superstitions worship and Papal obser­vations, all which we deny root and branch, and own what was practised by the Saints, as the Scriptures bears us testi­mony herein, which will not own one jot of your Steeple­house worship without wresting, for which we deny you and it.

And thou proceeds to give an answer to quaking and trembling (a thing thou knows not) and thou sayes, the ground we have for it is, because the Prophets did so, and then thou tels of Paul trembling, and the Goaler, and others, and thou sayes, one swallow makes not a Summer, and thou sayes, the Goalers trembling was for fear of the loss of his Prisoners, and thus thou goes on heaping up one lie upon another; I say, which of the Servants of God ever came to hear the voice of God and not tremble? and was the ground of it because others did so before them? and are all whom thou hast named (with many others) but one swal­low? and was it the loss of his Prisoners that made the Goa­ler tremble, whose trembling was not till he knew the Priso­ners [Page 15] was safe? These serve to make up three lies together: and thou adds a fourth, saying, one may put all their names in a ring, who trembled at the Apostles preaching, when there is not one of the Saints that ever declares how they came to know God, but it was in fear and trembling, and this thy blasphemous mouth compares to counterfeit beggars in Lon­don, and other frivolous unclean language, not fit to be named, thou utterest, for which thou shalt account, when the Lord shall appear to the joy of such who tremble at his Word, but to thy shame, who casts such out, saying, let God be glorified, Isaiah 66. 5. but thou art seen to be one of those thou may­est read of, Jer. 5. 21. to the end: many other filthy things thou hast stuffed thy book with, which serve but to shew thy light, frothy and unclean spirit; modesty it self might have caused thee to have kept them in, but that thou must shew thy self one of the Army of Haman Gog, set in array with the rest of thy brethren.

Thou mayest truly say, thy salvation, by the light in you, is accursed, out of which comes such dark muddy stuffe as this is. Who sayes, that its an error, if not damnable, to say, that the light that Christ gives to all is sufficient: and that its an error, if not damnable, to say, Christ is the onely meanes of salvation. Are not all you Divines gone mad? was ever such a thing said of Christ and his light? stop thy mouth for shame, and all thy brethren, a generation of blind guides, who have been so many years a preaching Christ, and that faith in him would save, and now when he is come, you say, he alone is not sufficient: get you out of the Scriptures you blind sots, and take no more hire for talking of them, for they that testifie of Christ to be the one thing needful, denies you, who say, he is not sufficient without somewhat else, you are afraid of your craft. But what is that other that must be joyned to him to make him sufficient? must it be the Hirelings? and what is it you will add to him to make him sufficient? this is it, you will tell people he is not sufficient, nor his light, for its an error to beleive it, if not damnable; should the Apo­stles have gone amongst the Heathen & told them this sto­ry [Page 16] (instead of preaching him alsufficient) had not they been mad men that would have beleived in him, and so have run into a damnable error, as you say; had they preach­ed that doctrine they should but have gathered a few to Christ, but like the Pharisees and you, have gathered them into Sects, for all who gather not with him scatter abroad in­to Sects; but seeing Christ saith, there is but one thing needful, and you say his words are true, when you write again let it be plainly known what that one thing is which is suffi­cient, seeing you say, its a damnable error to say, its Christ and his light: And seeing thou sayes, Christ enlightens none under that name but beleivers, tell us what light must be preached as sufficient to unbeleivers, seeing thou renders it as a damnable error, to preach the light of Christ as sufficient to unbeleivers, which if thou deal plainly herein, Antichrist will be discovered to be no Idol of the Quakers, though he be in man, opposing Christ and his light in the Quakers, but whether you will deal plainly or no herein; yet this I say to thee, without making an Idol thereof, that that in thee which denies Christ and his light to be onely sufficient is An­tichrist, and in thee he is revealed to be, who is preaching Christ unsufficient.

And whereas in the front of thy book thou tels of one of them taken with a lie in his mouth before the Magestrates (which is no lie, as thy book afterwards doth shew) by which, thou sayes, they obtained a dismission, that they went not to prison. I say, with shame may thou say it; that any should be in danger of imprisonment for speaking to one who professeth himself a Minister of Christ, and reproving their false worship, did ever Minister of Christ make use of such weapons to defend their worships? But did not the man thou thus charges take thee in more lies than one, inso­much that thou was forced to plead lying no sin, saying, it is but a change of the mind? so thy ministry thou hast here­in manifested from whom thou hast it, and what it tends to: if lying be no sin, but a change of the mind, than what con­fidence [Page 17] can there be in men of that faith? This makes much for your liberty, who can do little else; but who is come in­to the truth sees this to be his spirit who abode not in the truth, thats now pleading for his own kingdom.

And if thou say, I wrong thee herein, send to Francis Gau­ler, and let him give thee an account both of time and place, where thou spoke it, and to the rest of thy doctrine it is sute­able.