A VINDICATION OF THE BOOK CALLED, Some Gospel-Truths Opened; According to the Scriptures, and the Opposition made against it by EDWARD BOROUGH, a professed Quaker, (but proved an enemy to the Truth) examined and confuted by the Word of GOD.A VINDICATION OF THE BOOK CALLED, Some Gospel-Truths Opened; According to the Scriptures, and the Opposition made against it by EDWARD BORROUGH, a professed Quaker, (but proved an enemie to the Truth) examined and confuted by the Word of GOD.

A VINDICATION OF THE BOOK CALLED, Some Gospel-Truths Opened; According to the Scriptures, and the Opposition made against it by EDWARD BOROUGH, a professed Quaker, (but proved an enemy to the Truth) examined and confuted by the Word of GOD.

A VINDICATION OF THE BOOK CALLED, Some Gospel-Truths Opened; According to the Scriptures, and the Opposition made against it by EDWARD BORROUGH, a professed Quaker, (but proved an enemie to the Truth) examined and confuted by the Word of GOD.

IT is very expedient that there should be heresies among us, that thereby those which are indeed of the truth might be made manifest; and also that the doctrine of GOD, and his Son JESUS CHRIST, might the more cast forth its lustre and glory. For the Truth is of that nature, that the more it is opposed, the more glory it appears in; and the more the adversary objects against it, the more it will clear it self: which doth give me and all that stand for it, and doth plead on its side in the wisdom of the Spirit, much boldness and encouragement, to venture without any slavish fear upon those that have already, or shall hereafter stand up to oppose it. I did some few weeks past put forth a small Book, called, Some Gospel-Truths opened, and so forth; and the thing I looked for from them was, namely opposition from the adversary, which hath been accomplished in that; as I did look for it, so it did happen: not that it daunted me, for had it so done, it might have made me kept those Truths within my breast, which are now made manifest by me (as well as others) to the world. Now I have not only met with some opposition from others face to face in secret, but there is one Edward Borough (as I heard ⟨p. 2⟩his name is so, by some of themselves) that hath ventured to stand up against the Truth, with the rest of his companions, and hath published a book, called, The true Faith of the Gospel of peace contended for; in which book of his, there is a very great number of heresies cunningly vented by him, and also many things there falsely reported of me; which things in this my discourse I shall very plainly discover, and the way that I shall take, shall be First, by laying down some of thy expressions, and also some of mine; and by inquiring into the truth of one, and the error of the other, through the assistance of the Spirit of CHRIST, and according to the Scriptures. Only by the way, I think good to mind thee of thy clothing thy self with the words of the Prophets and Apostles, against whom thou doest fight (as will appear in my following discourse) and also of thy endeavouring to wrest the sword out of the hands of the Saints, and art fighting against them bitterly, with a parcel of scolding expressions. But I wish thee to learn (if thou canst) to be sober, and to keep under thy unruly spirit, and do not so much appear (at least not so grossly) a railing Rabshakeh:

IT is very expedient that there should be heresies among us, that thereby those which are indeed of the truth might be made manifest; and also that the doctrine of GOD, and his Son JESUS CHRIST, might the more cast forth its lustre and glory. For the Truth is of that nature, that the more it is opposed, the more glory it appears in; and the more the adversary objects against it, the more it will clear it self: which doth give me and all that stand for it, and doth plead on its side in the wisdome of the Spirit, much boldnesse and incouragement, to venture without any slavish fear upon those that have already, or shall hereafter stand up to oppose it. I did some few weeks past put forth a small Book, called, Some Gospel-Truths opened, and so forth; and the thing I looked for from them was, namely opposition from the adversary, which hath been accomplished in that; as I did look for it, so it did happen: not that it daunted me, for had it so done, it might have made me kept those Truths within my breast, which are now made manifest by me (as well as others) to the world. Now I have not onely met with some opposition from others face to face in secret, but there is one Edward Borrough (as I heard

but contrariwise, if you would be looked upon to be holy, which (we know, and believe, that) as yet many of you are not. Let, at the least some appearance of moderation be manifest among you. After many words that are flung into the wind by thee my adversary, in the 1. and 2. page of thy book, thou couldst not be contented therewith, as being too few to vent thy self wi hall; but thou breakest out in page 3. with a false testimony of John Burton, and his fellow, saying,^* They have joined themselves with the broken army of Magog.—And have showed themselves in the defence of the Dragon against the Lamb, in the day of war betwixt them. When alas poor soul we do know, and are bold to declare, in the name of the Lord Jesus the son of Mary, that our God hath owned us, with others of his servants in his own work against the Devil, devices, and false doctrine; as instruments, both for the comforting and establishing of his own, and also for the convincing and converting of some of them, who afore-time were not converted. And friend, why doest thou say, that we join with Magog in the defence of the Dragon against the Lamb, when thou seest the whole drift both of my Brothers Epistle, and also of my Writing, is to exalt and advance the first born of Mary, the Lord of glory, and to hold on his side, notwithstanding there are so many tempests go through the world: and the rather, because we know that it is he, and he alone, that did bear our sins in his own body on the tree, 1 Pet. 2.24. for it is he that hath taken away the sins of the world. Now I say therefore, do not thou thus accuse the Brethren, for speaking good of the Name of Jesus, least thou be troubled at thy end for thus spending thy beginning, in taking part with the Devil to accuse God's children.

but contrariwise, if you would be looked upon to be holy, which (we know, and believe, that) as yet many of you are not. Let, at the least some appearance of moderation be manifest among you. After many words that are flung into the wind by thee my adversary, in the 1. and 2. page of thy book, thou couldst not be contented therewith, as being too few to vent thy self wi hall; but thou breakest out in page 3. with a false testimony of John Burton, and his fellow, saying,^* They have joined themselvs with the broken army of Magog.—And have shewed themselvs in the defence of the Dragon against the Lamb, in the day of war betwixt them. When alas poor soul we do know, and are bold to declare, in the name of the Lord Jesus the son of Mary, that our God hath owned us, with others of his servants in his own work against the Divel, devices, and false doctrine; as instruments, both for the comforting and establishing of his own, and also for the convincing and converting of some of them, who afore-time were not converted. And friend, why doest thou say, that we join with Magog in the defence of the Dragon against the Lamb, when thou seest the whole drift both of my Brothers Epistle, and also of my Writing, is to exalt and advance the first born of Mary, the Lord of glory, and to hold on his side, notwithstanding there are so many tempests go through the world: and the rather, because we know that it is he, and he alone, that did bear our sins in his own body on the tree,

Then in the same page, thou sayest, thou hast numbered up part of our work, and the sum is, A corrupted grain of Babylons treasure, &c. Answ. Friend, the sum of our discourse, is, of the birth, righteousness, death, blood, resurrection, ascension, intercession, and second coming of the Son of Mary, the Virgin, by which righteousness, blood, death, burial, resurrection, ascension, and intercession we are saved. And dost thou count this a corrupted grain of Babylons treasure? Have a care what thou sayest, least thou utter that with thy mouth now, which will lye heavy on thy conscience for ever.

Then in the same page, thou saiest, thou hast numbered up part of our work, and the sum is, A corrupted graine of Babylons treasure, &c. Answ. Friend, the summe of our discouse, is, of the birth, righteousnesse, death, blood, resurrection, ascension, intercession, and second coming of the Son of Mary, the Virgin, by which righteousnesse, blood, death, buriall, resurrection, ascension, and intercession we are saved. And dost thou count this a corrupted graine of Babylons treasure? Have a care what thou sayst, least thou utter that with thy mouth now, which will lye heavie on thy conscience for ever.

Then, as though this thy unwise speaking were too little, thou breakest out with a taunt, or a jeer, saying, A larger portion, and more to the purpose might have been brought in, but with such as you had, or could procure from your Neighbours are you come. Answ. Friend, Who hath despised the day of small things. But again, we desire not to bring to others, no nor to know our selves, any thing else but Jesus Christ (the Son of Mary) and him crucified for our sins. 1 Cor. 2.2. Then thou sayest further in the same page, That though thou hast not seen our faces, yet our spirit is tried, and we are clearly described to thee, (sayest thou) to be of the stock of Ismael, & of the seed of Cain, whose line reacheth to the murdering Priests, &c. Answ. Friend, thou art very censorious, and utterest many words without knowledge. We bless God, for the most part of our line, we do labour to stretch it out either in building up and exhorting the Saints of the most high, to cleave close to their Jesus, or else much as in us lies, we labour to convince poor souls of their lost condition, according to the word of God, and not to murder any. Nay contrariwise, we desire through grace, if at any time we chance to see any of Christ's lambs in the teeth of any Woolf or Bear, be they never so terrible in appearance; I say, we desire, we labour, we strive, and lay cut our selves, if it be possible, to recover the same, though with the hazard of our lives, or whatsoever may befall us in doing our duty.¹ And whereas thou sayest in the 4. Page. That we are found enemies to Christ, revealed in his Saints. Answ. Thou doest us wrong, for we labour all that we may to countenance the same, where he doth indeed appear: and if at any time we do see or discern, that any soul hath any breathing after the knowledge of the Lord Jesus Christ, we are so far from disowning or discountenancing of the same, that we give, them all the encouragement we may: Nay, and we are so far from discountenancing the doctrine of God, and his Son Jesus Christ, that we say plainly, some have not the spirit of Christ in them and they are reprobates, according to that Scripture, Rom. 8 9. If any man hath not the Spirit of Christ, he is none of his. And again, Some are sensual, having not the spirit. Jude. 19.

Then, as though this thy unwise speaking were too little, thou breakest out with a taunt, or a jeere, saying, A larger portion, and more to the purpose might have been brought in, but with such as you had, or could procure from your Neighbours are you come. Answ. Friend, Who hath despised the day of small things. But again, we desire not to bring to others, no nor to know our selves, any thing else but Jesus Christ (the Son of Mary) and him crucified for our sins.

And again, we are so far from being against the doctrine of the Spirit of Christ in his saints, we bless God that we say, it is the distinguishing Character of a true believer, from others: All which things do I also affirm in my Book, and hold forth, as doth also my Brother in his Epistle. Therefore, I marvel, that you should be so overseen, as to utter so many false things together in less than four sides of paper. I wonder what will be the end, of your discourse.

And again, we are so far from being against the doctrine of the Spirit of Christ in his saints, we blesse God that we say, it is the distinguishing Character of a true beleever, from others: All which things do I also affirme in my Book, and hold forth, as doth also my Brother in his Epistle. Therefore, I marvell, that you should be so overseene, as to utter so many false things together in lesse than four sides of paper. I wonder what will be the end, of your discourse.

Well, now thou doest come and fall a wrangling with some of the words of my Brother Burton, which are to this purpose (he speaking before of the Doctrine of Jesus) And this is quite contrary (saith he) to those commonly called Familists, Ranters, Quakers and others, who on the other hand either deny Christ to be a real man without them, blasphemously fancying him to be only God manifest in their flesh, or else make his humane nature, with the fullness of the God-head in it, to be but a type of God to be manifested in the Saints. Now first of all, the great offence thou takest of some of these words, is, because he doth join in his discourse Fami ists, Ranters, and Quakers, together. Friend, what harm is it to join a Dog and a Woolf together? a fawning Dog, and a Woolf in sheep's clothing; they differ a little in outward appearance, but they can both agree to worry Christs Lambs But again, Friend, let us a little ⟨p. 4⟩compare the principles of a Ranter and a Quaker together, and it will clearly appear, that in many of their Principles (at least) they agree, or jump in one: As first, the Ranters will own Christ no other ways, then only within: and, this is also the principle of the Quakers, they will not own Christ without them. 2. The Ranters, they cry down all teaching, but the teaching within: and so do the Quakers, (witness Thousands) and yet condemn their principles by their practise, as the Ranters also did and do. Now the Apostle saith, the contrary saying, He that knoweth God heareth us, (meaning himself, with the rest of the Apostles & servants of Christ). He that is not of God heareth not us. 1 Joh. 4.6.

Well, now thou doest come and fall a wrangling with some of the words of my Brother Burton, which are to this purpose (he speaking before of the Doctrine of Jesus) And this is quite contrary (saith he) to those commonly called Familists, Ranters, Quakers and others, who on the other hand either denie Christ to be a reall man without them, blasphemously fancying him to be only God manifest in their flesh, or else make his humane nature, with the fulnesse of the God-head in it, to be but a type of God to be manifested in the Saints. Now first of all, the great offence thou takest of some of these words, is, because he doth joyne in his discourse Fami ists, Ranters, and Quakers, together. Friend, what harme is it to joyne a Dog and a Woolfe together? a fawning Dog, and a Woolfe in sheepes clothing; they differ a little in outward appearance, but they can both agree to worrie Christs Lambes But againe, Friend, let us a little

Again, 3. The Ranters are neither for the Ordinance of Baptism with Water, nor breaking of bread. And are not you the same? 4. The Ranters would profess that they were without sin; And how far short of this opinion are the Quakers. 5. The Ranters would not own the resurrection of the bodies of the Saints after they were laid in the graves; And how say you, do you believe that the very bodies of the Saints, as the very body of Abraham, and the body of Isaac, with the bodies of all the Saints, notwithstanding some of them have been in the graves thousands of years, others hundreds, some less: I say, do you believe the Resurrection of these very bodies again, which were buried so long since; or do you hold as the Ranters do, nothing but the Resurrection from a sinful to an holy state in this life.

Again, 3. The Ranters are neither for the Ordinance of Baptisme with Water, nor breaking of bread. And are not you the same? 4. The Ranters would professe that they were without sin; And how far short of this opinion are the Quakers. 5. The Ranters would not owne the resurrection of the bodies of the Saints after they were laid in the graves; And how say you, do you beleeve that the very bodies of the Saints, as the very bodie of Abraham, and the body of Isaac, with the bodyes of all the Saints, notwithstanding some of them have been in the graves thousands of yeares, others hundreds, some lesse: I say, do you beleeve the Resurrection of these very bodies again, which were buried so long since; or do you hold as the Ranters do, nothing but the Resurrection from a sinful to an holy state in this life.

And really I tell thee (Reader) plainly, that for the generality, the very opinions that are held at this day by the Quakers, are the same that long ago were held by the Ranters. Only the Ranters had made them thread-bare at an Ale-House, and the Quakers have set a new gloss upon them again, by an outward legal holiness, or righteousness. But again, why should you be so angry with my Brother, for joining of a Sinner and a Liar together? Is there any great harm in that? Surely no. And the joining Ranters and Quakers together, is but so. The Quakers themselves confess, the Ranters ate to be disowned, page, 4. Nay if they would not, yet God hath disowned them in the open view of the Nations. Now that the Quakers are liars I shall prove from their own mouth. As first, from the several things that I did oppose even now, page. 1. 2. 3. 4. Of his Book called, The true saith of the Gospel of peace. &c. Now least they should be slighted and set at naught, I shall show you clearly this mans lies manifestly laid down in his book against me. As first, he saith of me in his book, p, 11. 12. That I said positively, the blood of Christ was shed before the World began. Whereas I said only this. That in the account of God (mark it, in the account of God) his blood was shed before the World was, according to that Scripture, Rev. 13.8. The lamb slain from the foundation of the world, in my Book, page. 3. Secondly he saith, that I cry aloud against Christ within, in p. 24. of his book. And again, he saith, that all my work is an obscure shooting against the manifestation of Chri•• within. Where he speaks very falsely of me, for I confess and own Gods Christ within, as well as without, as appears in my book page. 206. towards the end. And in the Epistle to my Book you may find the same held out by me for 2. or 3. leaves together; besides many other places of my book doth testify of the same, therefore, doth not he lie miserably in this also?

And really I tell thee (Reader) plainly, that for the generality, the very opinions that are held at this day by the Quakers, are the same that long ago were held by the Ranters. Only the Ranters had made them thred-bare at an Ale-House, and the Quakers have set a new glosse upon them again, by an outward legall holinesse, or righteousnesse. But again, why should you be so angry with my Brother, for joyning of a Sinner and a Lyar together? Is there any great harme in that? Surely no. And the joyning Ranters and Quakers together, is but so. The Quakers themselves confesse, the Ranters ate to be disowned, page, 4. Nay if they would not, yet God hath disowned them in the open view of the Nations. Now that the Quakers are liers I shall prove from their own mouth. As first, from the severall things that I did oppose even now, page. 1. 2. 3. 4. Of his Book called, The true saith of the Gospell of peace. &c. Now least they should be slighted and set at naught, I shall shew you clearly this mans lies manifestly laid down in his book against me. As first, he saith of me in his book, p, 11. 12. That I said positively, the blood of Christ was shed before the World began. Whereas I said onely this. That in the account of God (mark it, in the account of God) his blood was shed before the World was, according to that Scripture,

Again, he saith, that I am one of those that do preach for hire, through covetousness, making Merchandise of souls. p. 23. of his book, which is also an ⟨p. 5⟩untruth, as I shall show further when I come to the place.

Again, he saith, that I am one of those that do preach for hire, through covetousnesse, making Merchandize of souls. p. 23. of his booke, which is also an ⟨p. 5⟩untruth, as I shall shew further when I come to the place.

Again, he saith, in page. 30. That I said, Christ's com•ing in the spirit was no coming. Here also he uttereth falsehood. I never said so, as many of our Brethren can witness. But of this also in it's place when I come to it, with many other things which he hath very untruly vented of me, which I fear not but they shall be cleared, both now, and also at the second appearance of the man Christ Jesus. And therefore friend (I say to thee) be not so Pharisaical as to say within thine heart, I am not as this Publican. Why am I reckoned with the Ranters? Thou art, both thou and thy fellows of the same mind with them in many things, and shall assuredly partake of the same plague with them, if they and you repent not speedily. Again; in page. 7. Thou wouldest make us believe, that the Quakes do, Really and truly layeth Christ of God, God-man for their foundation. Saying, We prise the Lord Jesus Christ God-man to be precious to us, and to all that do believe, and have owned him to be the foundation, &c. Now friend, this is fairly spoken; But by words in general we may be deceived, because a man may speak one thing with his mouth, and mean another thing in his heart; especially it is so with those that use to utter themselves doubtfully; therefore, we will a little enquire, what it is to lay Christ, God-man for a foundation. First then, To lay God's Christ, God-man for a foundation, is to believe, that man that was borne of the Virgin Mary, to be the Saviour.

Againe, he saith, in page. 30. That I said, Christ's com•ing in the spirit was no coming. Here also he uttereth falshood. I never said so, as many of our Brethren can witnesse. But of this also in it's place when I come to it, with many other things which he hath very untruly vented of me, which I feare not but they shall be cleered, both now, and also at the second appearance of the man Christ Jesus. And therefore friend (I say to thee) be not so Pharisaicall as to say within thine heart, I am not as this Publican. Why am I reckoned with the Ranters? Thou art, both thou and thy fellowes of the same minde with them in many things, and shall assuredly partake of the same plague with them, if they and you repent not speedily. Again; in page. 7. Thou wouldest make us beleeve, that the Quakes do, Really and truly laythe Christ of God, God-man for their foundation. Saying, Wee prise the Lord Jesus Christ God-man to be precious to us, and to all that do beleeve, and have owned him to be the foundation, &c. Now friend, this is fairly spoken; But by words in generall we may be deceived, because a man may speake one thing with his mouth, and mean another thing in his heart; especially it is so with those that use to utter themselves doubtfully; therefore, wee will a little enquire, what it is to lay Christ, God-man for a foundation. First then, To lay God's Christ, God-man for a foundation, is to beleeve, that man that was borne of the Virgin Mary, to be the Saviour.

2. How he was and is the Saviour; and therefore if you do indeed lay him for your foundation, Then you do believe, that when the man Christ did hang on the Cross on mount Calvary, that then your sins were satisfied for,¹ at that time, as it is written, He bare our sins in his own body on the tree.

2. How he was and is the Saviour; and therefore if you do indeed lay him for your foundation, Then you do beleeve, that when the man Christ did hang on the Crosse on mount Calvary, that then your sins were satisfied for,¹ at that time, as it is written, He bare our sins in his own body on the tree.

1. 11 Pet. 2.2•.

2. If the Christ of God, God-man be indeed your foundation, then you do believe, that that every man, in that very body, did fulfil all the Law in the point of justification, as it is written, Christ is the end of the Law for righteousness to every one that believeth. So that now, believe aright in what the son of Mary hath done without on the Cross, and be saved.

2. If the Christ of God, God-man be indeed your f•undation, then you do beleeve, that that every man, in that very body, did fulfill all the Law in the point of justification, as it is written, Christ is the end of the Law for righteousnesse to every one that beleeveth. So that now, believ aright in what the son of Mary hath done without on the Crosse, and be saved.

3. If you have laid Christ that man aright for your foundation, then you do believe, that when he was raised out of the Sepulchre into which Joseph had laid him, then at that time was accomplished your justification, Rom. 4.25. How say you to these things, do you make an open profession of them without dissembling? or do you not (notwithstanding your talk of Christ) in very deed deny the virtue of the death and blood of Christ without, as for Justification and Life; if so, you have not laid him for your foundation.

3. If you have laid Christ that man aright for your foundation, then you do believ, that when he was raised out of the Sepulchre into which Joseph had laid him, then at that time was accomplished your justification, Rom. 4.25. How say you to these things, do you make an open profession of them without dissembling? or do you not (notwithstanding your talke of Christ) in very deed deny the vertue of the death and blood of Christ without, as for Justification and Life; if so, you have not laid him for your foundation.

4. If you have indeed laid Christ God-man for your foundation, then you do lay the hope of your felicity and joy on this, That the Son of Mary is now absent from his Children in his person and humanity, making intercession for them and for thee, in the presence of his Father, (2 Cor. 5.6.) And the reason that thou canst rejoice hereat is, because, thou hast not only heard of it with thine ear only, but doest enjoy the sweet hope and faith of them in thy heart; which hope and faith, is begotten by the Spirit of Christ, which spirit dwelleth in thee (if thou be a believer) and showeth those things to thee to be the only things. And God having shown thee these things, thus without thee by the spirit that dwelleth in thee, thou hast mighty encouragement to hope for the glory that shall be revealed at the coming again of the man ⟨p. 6⟩Christ Jesus, of which glory, thou hast also greater ground to hope for a share in, because that that spirit, that alone is able to discover to thee the truth of those things, is given to thee of God, as the first fruits of that glory, which is hereafter to be revealed, being obtained for thee by the man Christ Jesus, his death on mount Calvary, and by his blood that was shed there, together with his resurrection from the dead out of the Grave where they had laid him. Also, thou believest that he is gone away from thee in the same body which was hanged on the Cross, to take possession of that glory, which thou through his obedience shall at his (the very same mans) return from heaven the second time have bestowed upon thee, having all this while prepared and preserved it for thee, as he say h himself; I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you to my self, that where I am, there ye may be also. John. 14.2.3.

4. If you have indeed laid Christ God-man for your foundation, then you do lay the hope of your felicity and joy on this, That the Son of Mary is now absent from his Children in his person and humanity, making intercession for them and for thee, in the presence of his Father, (2 Cor. 5.6.) And the reason that thou canst rejoyce hereat is, because, thou hast not onely heard of it with thine eare only, but doest enjoy the sweet hope and faith of them in thy heart; which hope and faith, is begotten by the Spirit of Christ, which spirit dwelleth in thee (if thou be a believer) and sheweth those things to thee to be the only things. And God having shewen thee these things, thus without thee by the spirit that dwelleth in thee, thou hast mighty incouragement to hope for the glory that shall be revealed at the comming again of the man

Again, 5. If thou hast laid Christ, God-man for thy foundation, though thou hast the spirit of this man Christ within thee, yet thou doest not look that Justification should be wrought out for thee, by that spirit of Christ that dwelleth within thee, for thou knowest that salvation is already obtained for thee by the man Christ Jesus without thee, & is witnessed to thee by his Spirit which dwelleth within thee. And thus much doth this man Christ Jesus testify unto us, where he saith, he shall glorify me, Mark He shall glorify me (saith the Son of Mary) But how? Why, He shall take of mine (what I have done, and am doing in the presence of the Father) and shall show it unto you Joh. 16.14. I have been a little the larger in this, because it is of weight.

Againe, 5. If thou hast laid Christ, God-man for thy foundation, though thou hast the spirit of this man Christ within thee, yet thou doest not look that Justification should be wrought out for thee, by that spirit of Christ that dwelleth within thee, for thou knowest that salvation is already obtained for thee by the man Christ Jesus without thee, & is witnessed to thee by his Spirit which dwelleth within thee. And thus much doth this man Christ Jesus testifie unto us, where he saith, he shall glorifie me, Marke He shall glorifie me (saith the Son of Mary) But how? Why, He shall take of mine (what I have done, and am doing in the presence of the Father) and shall shew it unto you Joh. 16.14. I have been a little the larger in this, because it is of weight.

But again, thou sayest further, The rest of this first Epistle I shall say little to; only thus much is the mind of the pen-man's spirit, ¹secretly smiting at the doctrine of true Faith and Salvation, (to wit) Christ within. Answ. My friend, by saying that my brother doth strike at the doctrine of true F•ith and Salvation, thou doest him a great deal of wrong; for it is so far from him so to do, that he telleth souls plainly, that without true Faith in the blood of the Son of Mary, who was crucified on Mount Calvary, there is no remission; for saith he, It is only through that one offering then given up to the Father, that you must be justified. And that is according to the whole stream of Scripture: For by one offering, What was that? Why, the offering up of the body of Jesus once for all, (Heb. 10.10.) he hath perfected for ever them that are sanctified. For this man when he had offered up one sacrifice for sins for ever, sate down, Mark it: This man when he had offered up one sacrifice for sins for ever, sate down on the right hand of God, ver. 12.

But again, thou saiest further, The rest of this first Epistle I shall say little to; onely thus much is the mind of the pen-man's spirit, ¹secretly smiting at the doctrine of true Faith and Salvation, (to wit) Christ within. Answ. My friend, by saying that my brother doth strike at the doctrine of true F•ith and Salvation, thou doest him a great deal of wrong; for it is so far from him so to do, that he telleth souls plainly, that without true Faith in the blood of the Son of Mary, who was crucified on Mount Calvary, there is no remission; for saith he, It is onely through that one offering then given up to the Father, that you must be justified. And that is according to the whole stream of Scripture: For by one offering, What was that? Why, the offering up of the bodie of Jesus once for all, (Heb. 10.10.) he hath perfected for ever them that are sanctified. For this man when he had offered up one sacrifice for sins for ever, sate down, Mark it: This man when he had offered up one sacrifice for sins for ever, sate down on the right hand of God, ver. 12.

And as for thy saying, that salvation is, Christ within; if thou mean in opposition to Christ without; in stead of pleading for Christ, thou wilt plead against him; for Christ God-man without on the Cross, did bring in salvation for sinners: And the right believing of that, doth justify the soul. Therefore Christ within, or the Spirit of him who did give himself a ransom, doth not work out justification for the soul in the soul; But doth lead the soul out of it self, and out of that can be done within it self, to look for salvation in that man that is now absent from his Saints on earth. 2 Cor. 5.6. Why so? For it knoweth that there is Salvation in none other, Acts. 4.12. And therefore I would wish thee to have a care what thou doest, For I tell thee, That man who is now jeered by some, because he is preached to be without them, will ⟨p. 7⟩very suddenly come the second time, to the great overthrow of those, who have spoken, and shall still speak against him, Jude. 14, 15.

And as for thy saying, that salvation is, Christ within; if thou mean in opposition to Christ without; in stead of pleading for Christ, thou wilt plead against him; for Christ God-man without on the Crosse, did bring in salvation for sinners: And the right believing of that, doth justifie the soul. Therefore Christ within, or the Spirit of him who did give himself a ransome, doth not work out justification for the soul in the soul; But doth lead the soul out of it selfe, and out of that can be done within it selfe, to look for salvation in that man that is now absent from his Saints on earth. 2 Cor. 5.6. Why so? For it knoweth that there is Salvation in none other, Acts. 4.12. And therefore I would wish thee to have a care what thou doest, For I tell thee, That man who is now jeared by some, because he is preached to be without them, will ⟨p. 7⟩very suddenly come the second time, to the great overthrow of those, who have spoken, and shall still speak against him,

Thou sayest also the next thing thou mindest, is this in the second Epistle, where a question is asked, Who are the men that at this day are so deluded by the Quakers, and other pernicious doctrines, but they that counted it enough to be talkers of the Gospel. &c. This man, saith the Quaker, is of the same spirit with his fellow, and will more abound in lies, &c. And why? because he saith the Quakers are those deceivers that at this day beguile poor souls by their Doctrine. Alas poor man, why shouldest thou be angry for my speaking the truth, in saying: The Quakers are deceivers: this will easily appear. For first, they deny the man Christ to be without them, and own Christ no otherwise, but as he is within: contrary to that Scripture, which saith. For while we are at home in the body, we are absent from the Lord. This is touching his bodily presence. And again, he was parted from them, And a cloud received him out of their sight. And he was carried away from them, and so received up into Heaven. Acts. 1.9.10, 11. Now he that denieth this is a deceiver, as is clear, in that he doth speak against the truth laid down in the Scripture.

Thou sayest also the next thing thou mindest, is this in the second Epistle, where a question is asked, Who are the men that at this day are so deluded by the Quakers, and other pernicious doctrines, but they that counted it enough to be talkers of the Gospell. &c. This man, saith the Quaker, is of the same spirit with his fellow, and will more abound in lies, &c. And why? because he saith the Quakers are those deceivers that at this day beguile poore soules by their Doctrine. Alas poor man, why shouldest thou be angry for my speaking the truth, in saying: The Quakers are deceivers: this will easily appear. For first, they deny the man Christ to be without them, and owne Christ no otherwise, but as he is within: contrary to that Scripture, which saith. For while we are at home in the body, we are absent from the Lord. This is touching his bodily presence. And again, he was parted from them, And a cloud received him out of their sight. And he was carried away from them, and so received up into Heaven. Acts. 1.9.10, 11. Now he that denieth this is a deceiver, as is cleer, in that he doth speak against the truth laid down in the Scripture.

2. The Quakers are deceivers, in that they persuade souls that Christ is crucified in them, dead within them, and kept down with some thing within them, which was never taught by those that spoke the Scripture from the Spirit of God. Show me a Scripture to confirm such a doctrine as this, which hath been avouched over and over by the Quakers.

2. The Quakers are deceivers, in that they perswade souls that Christ is crucified in them, dead within them, and kept down with some thing within them, which was never taught by those that spoke the Scripture from the Spirit of God. Shew me a Scripture to confirm such a doctrine as this, which hath been avouched over and over by the Quakers.

3. The Quakers are deceivers, because they do persuade souls that that man that was born of the Virgin Mary, is not above the clouds and the stars, when the Scripture saith, A cloud received him out of the sight of his Saints. And again, that he is above the highest heavens, which must needs be above the stars, for they are not the highest.

3. The Quakers are deceivers, because they do perswade souls that that man that was born of the Virgin Mary, is not above the clouds and the stars, when the Scripture saith, A cloud received him out of the sight of his Saints. And again, that he is above the highest heavens, which must needs be above the stars, for they are not the highest.

4. The Quakers are deceivers, because they persuade souls not to believe, that that man that was crucified, and rose again flesh and bones, (Luke 24.38, 39.40.) shall so come again, that very man, in the clouds of heaven to judgment as he went away; and at the very same time shall raise up all the men and women out of their graves, and cause them to come to the valley of Jehoshaphat; because there will he, that very man, fit to judge all the Heathen round about. I say, they strive to beat souls off from believing this, though it be the truth of God witnessed by the Scripture, Joel 3.11.12. as also Acts 1.10, 11. This same Jesus which is taken from you into heaven, shall so come (mark, the very same) in like manner as ye have seen him go into heaven. And his feet shall stand in that day (the day of his second coming) upon the mount of Olives, Zech. 14.4. Where is that? Not within thee, but that which is without Jerusalem, before it on the East side. I say now, he that persuades souls not to believe this, but makes them believe there is no such thing, as the Quakers do, he is a deceiver. Again, the Quakers make no difference between that light wherewith Christ, as he is God, hath enlightened all; and the Spirit of Christ he gives not to all, which I shall show by and by to be a deceit.

4. The Quakers are deceivers, because they perswade souls not to believe, that that man that was crucified, and rose again flesh and bones, (Luke 24.38, 39.40.) shall so come again, that very man, in the clouds of heaven to judgment as he went away; and at the very same time shall raise up all the men and women out of their graves, and cause them to come to the valley of Jehoshaphat; because there will he, that very man, fit to judge all the Heathen round about. I say, they strive to beat souls off from believing this, though it be the truth of God witnessed by the Scripture, Joel 3.11.12. as also Acts 1.10, 11. This same Jesus which is taken from you into heaven, shall so come (mark, the very same) in like manner as yee have seen him go into heaven. And his feet shall stand in that day (the day of his second coming) upon the mount of Olives,

5. The Quakers are deceivers, because they say, That every one hath that which is like the spirit of Christ, even as good as the spirit of Christ, page 10 of his book, which is desperate blasphemy. The Scripture saith plainly, That ⟨p. 8⟩some are sensual, having not the Spirit. And yet though they have not that, They have, says the Quakers, that which is as good as that. O wonderful deceit, as I shall farther show by and by when I come to the place. But to cover himself, and so his deceit, he doth apply that to himself that should be applied for the encouragement of the Children of God: saying, The Children of God was always counted deceivers, we (saith he) have a cloud of witnesses. Answer. Friend, they were called deceivers, and were not so; but you are rightly called so, as I have already showed, and shall show farther by and by. In the mean time know, that the Devil knows how to take the Children's bread, and cast it to the dogs.

5. The Quakers are deceivers, because they say, That every one hath that which is like the spirit of Christ, even as good as the spirit of Christ, page 10 of his book, which is desperate blasphemie. The Scripture saith plainly, That ⟨p. 8⟩some are sensual, having not the Spirit. And yet though they have not that, They have, saies the Quakers, that which is as good as that. O wonderfull deceit, as I shal farther shew by and by when I come to the place. But to cover himself, and so his deceit, he doth apply that to himselfe that should be applyed for the encouragement of the Children of God: saying, The Children of God was alwaies counted deceivers, we (saith he) have a cloud of witnesses. Answer. Friend, they were called deceivers, and were not so; but you are rightly called so, as I have already shewed, and shall shew farther by and by. In the meane time know, that the Devill knowes how to take the Childrens bread, and cast it to the doggs.

Then the next thing that he is grieved with, is, because I said, there are none but a company of Light Notionists, Ranters, with here and there a Legalist, that was shaking in their principles, that were carried away by the Quakers, &c. When this appears in all mens sight that can see, though you would not have it so (it is like) And as for your saying, Because all sorts of people are brought to God, ¹I am offended therewith; I Answer, No friend I bless God my soul can rejoice that souls come into Jesus Christ, though it grieves me to see, how some with a spirit of delusion are deceived, and destroyed, by it's coming unto them as an Angel of light. And whereas thou sayest I am like the Pharisees, who said, None believe, but a company of poor people, which know not the Law. Answ. I bless God, I do know they are the poor that receive the Gospel; but Friend, I must tell you, that you and your fellows may seek for justification from the Law, and yet have no better a recompense, then to be condemned by the Law.

Then the next thing that he is grieved with, is, because I said, there are none but a company of Light Notionists, Ranters, with here and there a Legalist, that was shaking in their principles, that were carried away by the Quakers, &c. When this appeares in all mens sight that can see, though you would not have it so (it is like) And as for your saying, Because all sorts of people are brought to God, ¹I am offended therewith; I Answer, No friend I blesse God my soule can rejoyce that soules come into Jesus Christ, though it grieves me to see, how some with a spirit of delusion are deceived, and destroyed, by it's coming unto them as an Angel of light. And whereas thou saiest I am like the Pharisees, who said, None believe, but a company of poor people, which know not the Law. Answ. I blesse God, I do know they are the poor that receive the Gospel; but Friend, I must tell you, that you and your fellows may seek for justification from the Law, and yet have no better a recompence, then to be condemned by the Law.

1. 1Another false thing spoken of me by the Quakers.

Now passing many railings, I come to the next thing that thou doest stumble at, which is in that I say, Some of those delusions the Devil doth deceive poor souls withal; is first, in that he doth persuade them, that Salvation was not completely wrought out for sinners by the man Christ Jesus, though he did it gloriously upon the Cross without the gates of Jerusalem. Now these words, He did it gloriously on the Cross without the Gates of Jerusalem, thou leavest out. Therefore I ask, Do you believe that at that time, when he did hang upon that Cross on mount Calvary, that he did by that death he died there, redeem all his elect from eternal vengeance? If not, what ever thou sayest, thou wilt certainly see, that Satan hath caught thee in his snare, notwithstanding thy railing against the Lord Jesus. And Friend, thou mayest call thy conscience, the man Christ Jesus, or the light (as thou callest it) in thy Conscience the man Christ Jesus; which if thou do, This is a delusion, and a dangerous doctrine. For a Spirit hath not flesh and bones, and so hath the man Christ Jesus. Now it may be, you think farther that the Church, with the Spirit of Christ, is the man Christ Jesus, which is also a damnable heresy. Therefore, speak plainly; Doest thou believe that the man Christ Jesus is ascended from his person, in his person, and again, dost thou believe that he which ascended from his Disciples, did bring in everlasting salvation for them, in that his body which ascended from them? An answer to this might give great Satisfaction to souls, if also it might be made in words easily to be understood. Again.

Now passing many raylings, I come to the next thing that thou doest stumble at, which is in that I say, Some of those delusions the Devill doth deceive poor soules withall; is first, in that he doth perswade them, that Salvation was not compleatly wrought out for sinners by the man Christ Jesus, though he did it gloriously upon the Crosse without the gates of Jerusalem. Now these words, He did it gloriously on the Crosse without the Gates of Jerusalem, thou leavest out. Therefore I aske, Do you believe that at that time, when he did hang upon that Crosse on mount Calvary, that he did by that death he died there, redeeme all his elect from eternall vengeance? If not, what ever thou saiest, thou wilt certainly see, that Satan hath caught thee in his snare, notwithstanding thy rayling against the Lord Jesus. And Friend, thou mayest call thy conscience, the man Christ Jesus, or the light (as thou callest it) in thy Conscience the man Christ Jesus; which if thou do, This is a delusion, and a dangerous doctrine. For a Spirit hath not flesh and bones, and so hath the man Christ Jesus. Now it may be, you think farther that the Church, with the Spirit of Christ, is the man Christ Jesus, which is also a damnable heresie. Therefore, speak plainly; Doest thou believe that the man Christ Jesus is ascended from his person, in his person, and again, dost thou believ that he which ascended from his Disciples, did bring in everlasting salvation for them, in that his body which ascended from them? An answer to this might give great Satisfaction to soules, if also it might be made in words easily to be understood. Again.

Thou art also offended with the second deceit which I lay down in my Epistle, which is, (say I) for the Devil to bid souls follow that light which ⟨p. 9⟩they brought into the world wi•h them, telling them, that that will lead them to the Kingdom. Now thou seemest gravelled, because I said, Which they brought into the World with them. If thou art offended at that, show me when, and at what time every soul receives a light from Christ after it comes into the world. Now this I say, That every man hath not the spirit of Christ within him. J•d. 17. And that there is nothing that can show the soul the things of Christ savingly, but the spirit of Christ. 1. Cor. 2.11. Then will not you your self confess, that he is deluded, that is persuaded to follow that light that cannot reveal Christ unto him? But I must mind you of one filthy error also which thou layest down in page 10. Corrupting the Scripture to make it good, but in vain; where thou sayest, That light which every man is lightened withal, will lead unto the kingdom of peace and righteousness. And then thou addest, for saith Christ, I am the light of the World, he that followeth me shall not abide in darkness, or walk in darkness. Pray mark. First, thou callest it the light of Christ, wherewith he hath lightened every one; And here thou comest a step higher, and callest it, Christ himself; and then corruptest that Scripture, where the Son of Mary saith, I am the light of the World, &c. Here thou wouldest very willingly have room to broach thy folly, but it may not be; for though Christ be the light of the world, yet he is not in every one in the world. But secondly, I pray where was Christ when he spake those words? was he I say, within his Disciples, or without them, when he said, I am the light of the World? He was without them, and walked up and down in the world with them from place to place, a very man. Therefore, he did not mean at that time, any light within, but himself, who was without. And indeed, they who will follow Christ aright, must follow him without, to the Cross without, for justification, on mount Calvary without, (that is, they must seek for Justification by his obedience without.) To the grave without, and to his ascension and intercession in heaven without;

Thou art also offended with the second deceit which I lay down in my Epistle, which is, (say I) for the Devill to bid soules follow that light which

and this must be done through the operation of his own holy Spirit, that he hath promised shall show these things unto them, being given within them for that purpose John. 16.14 Now the Spirit of Christ that leads also, But whither? It leads to Christ without, which said, being without, I am the light of the World, he that followeth me shall not abide in darkness, but shall have the light of life. Deny this, that Christ was without when he spake those words (I am the light of the World): If you can.

and this must be done through the operation of his owne holy Spirit, that he hath promised shall shew these things unto them, being given within them for that purpose John. 16.14 Now the Spirit of Christ that leads also, But whither? It leads to Christ without, which said, being without, I am the light of the World, he that followeth me shall not abide in darknesse, but shall have the light of life. Deny this, that Christ was without when he spake those words (I am the light of the World): If you can.

But to come more close to the thing. That light wherewith Christ, as he is God, hath lightened every one that cometh into the World, is the soul of man, which is the life of the body, and yet it self is but a creature, and made by the Creator of all things. Isa. 57.16. And is not the spirit, as some do think it is. This creature hath one faculty of its own nature, called, Conscience, which hath its place in the soul, where it is as a Judge to discern of things good or bad, and judge them accordingly, as the Apostle saith, speaking of the heathens. Their Conscience either accusing or else excusing one another. Romans, 2.14. This Conscience is that in which is the Law of Nature. 1 Corinth, 11.14. which is able to teach the Gentiles, that sin against the Law, is sin against God: And yet it is called but even Nature it self; as he saith there, Doth not even Nature it self teach you? &c.

But to come more close to the thing. That light wherewith Christ, as he is God, hath lightened every one that cometh into the World, is the soule of man, which is the life of the body, and yet it selfe is but a creature, and made by the Creator of all things. Isa. 57.16. And is not the spirit, as some do think it is. This creature hath one faculty of its owne nature, called, Conscience, which hath its place in the soule, where it is as a Judge to discerne of things good or bad, and judge them accordingly, as the Apostle saith, speaking of the heathens. Their Conscience either accusing or else excusing one another. Romans, 2.14. This Conscience is that in which is the Law of Nature. 1 Corinth, 11.14. which is able to teach the Gentiles, that sin against the Law, is sin against God: And yet it is called but even Nature it selfe; as he saith there, Doth not even Nature it self teach you? &c.

Now this Conscience, this Nature it self, because it can control, and chide them for sin, who give ear unto it, therefore must it be Idolized, and made a God of. O wonderful! that men should make a God and a Christ of their Consciences, because they can convince of sin. But thou goest ramping on, and sayest, there is nothing but the light of Christ that will convince of sin, and thou biddest me, mind that. Now doest thou mean the Spirit of Christ? doest thou say that that which thou callest the light of Christ, is the Spirit of Christ? If so, then there is conscience which is not the Spirit of Christ, but a poor dunghill creature in comparison of the Spirit of Christ; yet will convince of sin, as is clear, from that 8. of John. where the woman is mentioned, who was taken in adultery by the Pharisees, or others, who when they had brought her to Christ, and began to accuse her, Christ said, He that is without sin among you, let him cast a stone at her. And what then? When they heard that, they were convicted by their own consciences. Mark, he doth not say, by the light of Christ in their consciences, as some would have it be; No, but by their own consciences they were convinced, and went out one by one. And were they all served so? Yea, from the eldest, even to the last; for they all had consciences, though not the Spirit of Christ. So that friend, here is something beside the Spirit of Christ that can and doth convince of sin, even a man's own conscience, the law of nature; nay nature it self, which no man will say is as good as the Spirit of Christ, except they are guided by a deluding spirit. Again, thou sayest, He that convinceth of sins against the Law, leads up to the fulfilling of the Law. Friend, thy conscience convinceth of sins against the Law, follow thy conscience, it may lead thee under the curse of the Law, through its weakness; but it can never deliver thee from the curse of the Law by its power. For if righteousness come by the obedience to the Law, or by thy conscience either, then Christ is dead in vain, Gal. 2.21.

Now this Conscience, this Nature it selfe, because it can controule, and chide them for sin, who give ear unto it, therefore must it be Idolized, and made a God of. O wonderfull! that men should make a God and a Christ of their Consciences, because they can convince of sin. But thou goest ramping on, and saiest, there is nothing but the light of Christ that will convince of sin, and thou biddest me, minde that. Now doest thou mean the Spirit of Christ? doest thou say that that which thou callest the light of Christ, is the Spirit of Christ? If so, then there is conscience which is not the Spirit of Christ, but a poore dunghill creature in comparison of the Spirit of Christ; yet will convince of sin, as is cleare, from that 8. of John. where the woman is mentioned, who was taken in adultery by the Pharises, or others, who when they had brought her to Christ, and began to accuse her, Christ said, He that is without sin among you, let him cast a stone at her. And what then? When they heard that, they were convicted by their own consciences. Mark, hee doth not say, by the light of Christ in their consciences, as some would have it be; No, but by their own consciences they were convinced, and went out one by one. And were they all served so? Yea, from the eldest, even to the last; for they all had consciences, though not the Spirit of Christ. So that friend, here is something beside the Spirit of Christ that can and doth convince of sin, even a man's own conscience, the law of nature; nay nature it self, which no man will say is as good as the Spirit of Christ, except they are guided by a deluding spirit. Again, thou saiest, He that convinceh of sins against the Law, leads up to the fulfilling of the Law. Friend, thy conscience convinceth of sins against the Law, follow thy conscience, it may lead thee under the curse of the Law, through its weaknesse; but it can never deliver thee from the curse of the Law by its power. For if righteousnesse come by the obedience to the Law, or by thy conscience either, then Christ is dead in vain,

Again thou sayest, That I and my generation would leap over the Law. Answ. For Justification we look beyond it to the Son of Mary; yet we know that the Law is good, if it be used lawfully; but if it be used unlawfully, as those do use it, who seek to be justified by their obedience to it, it is made an Idol of, and a Saviour, though it were given to no such purpose: For if there had been a Law given which could have given life, verily righteousness should have come by (thy obedience to) the Law, Gal. 3.21. Now at thy conclusions, sometimes thou doest utter thy self in this wise, Learn what this means. Answ. Indeed thy words are dark, and enough to deceive the hearts of the simple; but blessed be God, he hath given me to understand, that thou doest all along in the drift of thy discourse, disown Christ without, by pretending to a Christ within; whereas hadst thou indeed the Spirit of Christ within thee, It would be thy great business to extol and magnify the Son of Mary, the Christ of God without thee, because it is the nature of the same spirit so to do, even to glorify Christ without, who went away from his Disciples into heaven, Luke 24.50, 51. to prepare a place for them.

Again thou saiest, That I and my generation would leap over the Law. Answ. For Justification we look beyond it to the Son of Mary; yet we know that the Law is good, if it be used lawfully; but if it be used unlawfully, as those do use it, who seek to be justified by their obedience to it, it is made an Idol of, and a Saviour, though it were given to no such purpose: For if there had been a Law given which could have given life, verily righteousnesse should have come by (thy obedience to) the Law, Gal. 3.21. Now at thy conclusions, somtimes thou doest utter thy self in this wise, Learn what this means. Answ. Indeed thy words are dark, and enough to deceive the hearts of the simple; but blessed be God, he hath given me to understand, that thou doest all along in the drist of thy discourse, disown Christ without, by pretending to a Christ within; whereas hadst thou indeed the Spirit of Christ within thee, It would be thy great businesse to extoll and magnifie the Son of Mary, the Christ of God without thee, because it is the nature of the same spirit so to do, even to glorifie Christ without, who went away from his Disciples into heaven,

Then thou further sayest (with a kind of disdaining spirit) Many things more thou passest by in my book, as being not pertinent to the thing in hand. But I believe they are so pertinent, that neither thou, nor thy friends or fellows are able to contradict without blaspheming, in the view of all them that have ⟨p. 11⟩eyes to see: for if they could, it should have been don by thee. And whereas thou sayest, Fools must be meddling. Answer, It must needs be, that the Saints of God should be called fools by the enemies of the man Christ Jesus without, because that the doctrine of the man Christ Jesus, crucified without for the sins of poor sinners, is also held to be foolishness by them; although it be the wisdom, and also the power of God, unto every one that believeth. 1 Cor. 1.23▪ 24.

Then thou further saiest (with a kinde of disdaining spirit) Many things more thou passest by in my book, as being not pertinent to the thing in hand. But I believe they are so pertinent, that neither thou, nor thy friends or fellows are able to contradict without blaspheming, in the view of all them that have ⟨p. 11⟩eyes to see: for if they could, it should have been don by thee. And whereas thou saiest, Fools must be medling. Answer, It must needs be, that the Saints of God should be call'd fools by the enemies of the man Christ Jesus without, because that the doctrine of the man Christ Jesus, crucified without for the sins of poor sinners, is also held to be fooilshness by them; although it be the wisdom, and also the power of God, unto every one that believeth. 1 Cor. 1.23▪ 24.

And further, thou sayest, that the Pope can speak as much of Christ without, as I. Answer, Friend, doest thou put no difference betwixt the speaking of Christ without, and believing in Christ without. I tell thee, though there may be many that can speak of the Christ of God without, yet there are but very few that can, or do believe indeed in him without, by the mighty operation of his holy spirit within. Nay, you your selves do testify this, who deny that the salvation of sinners was completely wrought out by that one offering of Jesus Christ without upon the Cross on mount Calvary, and that he is ascended from his Disciples above the clouds, touching his bodily presence, as in. 1 Cor. 5.6. compared with Acts. 1.9, 10, 11.

And further, thou sayest, that the Pope can speak as much of Christ without, as I. Answer, Friend, doest thou put no difference betwixt the speaking of Christ without, and believing in Christ without. I tell thee, though there may be many that can speak of the Christ of God without, yet there are but very few that can, or do believe indeed in him without, by the mighty operation of his holy spirit within. Nay, you your selves do testify this, who deny that the salvation of sinners was compleatly wrought out by that one offering of Jesus Christ without upon the Crosse on mount Calvary, and that he is ascended from his Disciples above the clouds, touching his bodily presence, as in. 1 Cor. 5.6. compared with Acts. 1.9, 10, 11.

Then again, thou sayest, I do ask my self a question, and do also answer it my self deceitfully. The question is, Do not the Scriptures make mention of a Christ within? And thou sayest, I answer it deceitfully my self. But I answer again, that I am not ashamed of that answer I then gave, because I know it is truth; and whereas thou sayest it is deceitful, and yet canst not find fault with any point thereof, it confirms me, that had there been falsity in it, such an enemy to the truth, as thou art, wou•dst have taken that advantage, as to have discovered it, that thereby thou mightest have rendered the truth the more odious. The answer I shall leave to the Christian Reader, which is so indeed; yet am confirmed my self concerning it, and shall give thee an answer to thy question, which is, Doth not the Scripture (say or) witness, that all that have not Christ within are Reprobates? Answer: Yes, the Scripture saith so, and it is true, they that have not the spirit of Christ in them, are reprobates. But there are some that are reprobates, that you will confess. Then by your own argument you must grant, that some have not the Spirit of Christ in them. Pray take notice, they that have not the spirit of Christ in them are reprobates There are some who are reprobates; therefore there are some who are sensual, having not the spirit of Christ in them. (see thy folly how it is made manifest) Jud. v. 19. The next thing thou art offended withal, is, because I say, the Devil deceives poor souls by persuade ng them to follow the light within (which all men have) Answer. Friend, I say again, and again, That there is nothing less then the Spirit of Christ, that can give a soul a sight of justification by the blood of the man Christ Jesus without, by following of it. Now as thou sayest thy self, some are reprobates, and have not the spirit of Christ.

Then again, thou saist, I do ask my selfe a question, and do also answer it my selfe deceitfully. The question is, Do not the Scriptures make mention of a Christ within? And thou saist, I answer it deceitfully my selfe. But I answer again, that I am not ashamed of that answer I then gave, because I know it is truth; and whereas thou saiest it is deceitfull, and yet canst not find fault with any point thereof, it confirmes me, that had there been falsity in it, such an enemy to the truth, as thou art, wou•dst have taken that advantage, as to have discovered it, that thereby thou mightest have rendered the truth the more odious. The answer I shall leave to the Christian Reader, which is so indeed; yet am confirmed my selfe concerning it, and shall give thee an answer to thy question, which is, Doth not the Scripture (say or) witnesse, that all that have not Christ within are Reprobates? Answer: Yes, the Scripture saith so, and it is true, they that have not the spirit of Christ in them, are reprobates. But there are some that are reprobates, that you will confesse. Then by your own argument you must grant, that some have not the Spirit of Christ in them. Pray take notice, they that have not the spirit of Christ in them are reprobates There are some who are reprobates; therefore there are some who are sensual, having not the spirit of Christ in them. (see thy folly how it is made manifest) Jud. v. 19. The next thing thou art offended withall, is, because I say, the Devill deceives poore soules by perswad ng them to follow the light within (which all men have) Answer. Friend, I say again, and again, That there is nothing lesse then the Spirit of Christ, that can give a soule a sight of justification by the blood of the man Christ Jesus without, by following of it. Now as thou saiest thy selfe, some are reprobates, and have not the spirit of Christ.

Then is it any heresy to say, that it is of the Devil to persuade a soul to follow that light which is no better then conscience, or Nature it self, which are not able to lead to Christ his things, being foolishness to it. Rom. 2.14. or is conscience, which every one is lightened withal, the Spirit of Christ? give an answer in sincerity.

Then is it any heresie to say, that it is of the Divel to perswade a soule to follow that light which is no better then conscience, or Nature it selfe, which are not able to lead to Christ his things, being foolishnesse to it. Rom. 2.14. or is conscience, which every one is lightened withall, the Spirit of Christ? give an answer in sincerity.

Then thou sayest, that my whole purpose is a secret smiting at the light wherewith Christ hath lightened every man. I Answer. My whole design in my book, is, and was, these following things.

Then thou sayest, that my whole purpose is a secret smiting at the light wherewith Christ hath lightened every man. I Answer. My whole designe in my book, is, and was, these following things.

First to show souls, where salvation is to be had. Namely, in Christ without.

First to shew soules, where salvation is to be had. Namely, in Christ without.

2. To show souls how they should lay hold of this salvation; Namely by the operation of the spirit of Christ, which must be given within.

2. To shew souls how they should lay hold of this salvation; Namely by the operation of the spirit of Christ, which must be given within.

And 3ly To forewarn poor souls, that they should not deceive themselves, neither by conscience, nor the Law; which are both inferior, and much below the Spirit of Christ; even as much as he that buildeth the house, hath more honour then the house. Heb. 3.

And 3ly To forwarne poor soules, that they should not deceive themselves, neither by conscience, nor the Law; which are both inferiour, and much below the Spirit of Christ; even as much as he that buildeth the house, hath more honour then the house. Heb. 3.

And 4. to show how poor souls should know, whether they had the Spirit of Christ or not within them? or whether the spirit of the Devil had exalted himself above the Spirit of Christ, by transforming himself into an Angel of light.

And 4. to shew how poore soules should know, whether they had the Spirit of Christ or not within them? or whether the spirit of the Divell had exalted himselfe above the Spirit of Christ, by transforming himselfe into an Angell of light.

Farther, thou thinkest I contradict my self, because I admonish poor souls to beg of God to convince them by his holy Spirit; and thou sayest, This is my confusion. When alas, confusion is of, and from thy self, who wouldest make a defiled conscience; the Law and the Spirit of Christ to be all one, as I shall further clear to the reader by and by.

Farther, thou thinkest I contradict my selfe, because I admonish poor souls to beg of God to convince them by his holy Spirit; and thou saiest, This is my confusion. When alas, confusion is of, and from thy selfe, who wouldest make a defiled conscience; the Law and the Spirit of Christ to be all one, as I shall further clear to the reader by and by.