SOME OF THE PRINCIPLES OF THE QUAKERS (Scornfully so called by Men) VINDICATED, And proved sound, and true, and according to the SCRIPTURES: In opposition to the false Charges, and lying Reports given forth against the Truth, in two printed Books, put forth by one Philip Taverner, a supposed Minister of the Gospel, in Middlesex near Uxbridge. And hereby Truth is manifest, and discovered, and the controversy determined by the judgement of Truth, between Philip Taverner aforesaid, the Accuser, and Edw. Burrough, Defendant of the Truth, who contends for the Faith of the Gospel, and for the Word of God in the Heart, against all such gainsayers as have the form of Godliness, but denies the Power, and many such are in this Age.  
And this is given forth for the satisfaction of all that desires to know the Truth of the controversy between them aforesaid, By Edw. Burrough.  
LONDON, Printed in the Year. 1658.   

Some of the Principles of the Quakers, (scornfully so called by men) vindicated, and proved sound and true, and according to the Scriptures. In opposition to the false Charges, and lying reports given forth against the Truth, in two printed Books put forth by one Philip Taverner, a supposed Minister of the Gospel, in Middlesex near Uxbridge.  
WHereas Philip Taverner one of truth's Opposers (whether through ignorance, or subtlety I now determine not) hath again appeared against me, and Truth in Print, as in vindication of himself and his former work, who about four months ago gave a false relation of a Dispute, but instead of mending the matter, he hath made his own cause the more vile, as may appear to such who takes a perfect view of the proceedings, from the beginning to the end thereof; row the intent of this my Reply is to clear the Truth further, and to take off h●s false aspersions which he hath cast upon my innocent words in my former Book, in answer to his first. And as for the rest of his Book, which hath no relation to mine, nor to the Dispute, I shall pass it by. The Title of my first Book was, Something of Truth made manifest, &c. To which sayst thou, a plausible title to cover a railing and bitter Spirit under, that it may walk in the world less suspected, &c.  
Reply. My words are truth, for in that book truth was made manifest to many in relation to the former dispute, to the satisfaction of many, and as for railing and bitterness of spirit, I do deny, only I am zealous for the Lord's truth, to speak plainly by reproving them that gainsay it, and to that of God in every man's conscience, do I desire to be manifest and seeks, not by flattering words to cover evil, that I may not be suspected, though thou seem falsely to say it, but let all my enemies suspect what they will, for of the Lord do I seek to stand approved, and not of man, for the Jew inward, hath no praise of man, but of God, and as for railing language and bitter words against thee I have used none, but speaks the truth in plainness.  
The next thing thou seems to stumble at is, whereas I said, I supposed thou hadst Ambitiously styled thyself, Mr. Philip Taverner, and thou now seeks to hide thyself from the force of my words, to the sight of the world, which appears a little to strike upon thee, with some shame; And thou sayst, thou did not prefix Mr. before thy name, but the Stationer did it, who (sayst thou) was pleased to honour the man with that title, &c.  
Reply. Now instead of clearing himself, he hath showed more guilt of ambition then before, and my words were, I supposed, and not an absolute charge as he saith, and had not I good reason to suppose it, that it was his ambition, being also contrary to the express command of Christ, Mat▪ 23. And indeed I hardly ever read any subscription like to it, by the greatest, and noblest of men, as men account, and it is a thing far above humility, and not beseeming any man, much less one that professes himself to be a Minister of Christ ●o subscribe himself, or be with his consent, Mr. such an one, but he seems to cover himself from ambition, because saith he, he did it not himself but another, I say, I shall not charge him here with falsehood, but I am sure it is very unusual for any man to add any thing to another man's book, without his knowledge; I never knew it done by any Stationer, who hath had some knowledge of their ways: but yet he acknowledges it was done in honour to him, to subscribe him Master, and here he hath Justified the thing, and showed that he is indeed guilty of ambition, who confesseth that it is an honour to him, to be subscribed Mr. by another; for he saith, the man that did it honoured him with that title; and here men may take notice what honour this my adversary looks after, even the honour that Christ forbids, who saith to his ministers, be not ye called of men masters; but the man hath honoured Phil. Taverner with titling him Mr. as he saith.  
The next thing treated; proves also that he is ambitious, for he pleads much the lawfulness of titles, of civil respects, as he calls it; And this is all to justify the title of master to himself, and thereupon hath wrested divers scr●ptures; what though the unbelieving Greeks, used the word Master, or Sir; John. 12. which he hath quoted▪ is this an example sufficient for Christians to break the command of Christ? Mat. 23.10. neither are any other Scriptures a warrant for any man so to do, though for a whole page he treats only as for the lawfulness of such titles, yet in the end would shut guilt from his own door, that he affects not titles.  
For he saith, this he speaks not that he would have it so done to him; and this his seeming justifying himself proves himself guilty, knowing that he had given truly occasion for people to judge he would have it so, and in the end would blind the minds of the simple with words of seeming humility, that he would not have it so done to him, as if he cared not for it.  
And whereas I said in my first, that I am without any prejudice towards the man (viz.) P. T. he saith I must give him leave to question it; first, from my railing words against him; secondly from my scornful pity expressed, &c. saith he.  
Reply. I have no prejudice against him, God is my witness, and he may question what he will, who is in the unb●lief; for its manifest by his former, that he quest●ons where he hath no just occasion, showing much prejudice in himself, for he said in his first relation, commenting upon some of my words, if by such words, I meant so▪ then it was truth; but if I meant so, than it was false; and was not this a perfect sign of prejudice in him, who had not just occasion to except against the words as they lay; nor could not condemn them but upon giving his own Interpretation of them first; whereupon I said, in my first answer, page 14. Alas poor man▪ must I be judged upon thy own meaning, &c. and yet in these words I showed no scornful pity to him, though he fa●sly suppose it, and say it, and so while he cannot believe that I am without prejudice against him, he hath showed himself guilty of prejudice towards me, and my words, to be seen, and justly believed by many.  
And whereas he saith, it is doubtful how far I own the Authority of the Scriptures, because I say in my first, we through patience and comfort of the Scriptures have had hope: have had hope saith he, now it seems because I place my words, we have had hope, his unbelieving doubtful heart questions whether I own the Authority of Scriptures, and would falsely conclude, that through the comfort of Scripture we have no hope now, and saith he, are you now flown so high that you need not? &c. page 3. and therefore I may now answer further; yea through the promise of the Lord, declared in Scripture, we have hope at this present, that God will bring down, and overthrow all such that deceives the people, who are made Ministers by man, and of man, at Schools and colleges, and all this set maintenance by Tithes, and casting people into Prison, and spoiling their goods to maintain Ministers, as this day in the nation, many hundreds have been cast into prison, and many hundred pounds worth of cattle, of bedding, and all kind of goods have been distrained for to maintain the Ministry, I say we have hope according to the Scriptures, that God will bring down all this, and your preaching for money, and bargaining with people for so much the year, and your preaching what you have studied for, from the Scriptures, by a glass in a steeplehouse, where the Mass use to be said, God will confound all this, and poor people shall be delivered from the mouths of those deceivers that makes a prey upon them, and preaches for hire, and seeks for their gain from their quarter; and these things with many other▪ we hope at this present, wherefore think not in thyself, we now do not hope; for we both do and have had hope, through patience, and comfort of the Scriptures.  
Whereas I charged P. T. in my last, that he had wronged both me, and the truth in his Relation, &c. which he saith in his answer is false, and he saith he doth not apprehend me and the truth, so well agreed, that it is possible to wrong us both ot once▪ &c. page the 4.  
Reply. That he wronged me it appears, in his not relating all that I said at the dispute (the ground of this quarrel) not by half and more I know, and in relating more than himself spoke by far; and let sober men judge, whether he did not here worng me, in relating a thing that passed between us, and relating much more than ever he spoke, and much less than I spoke, if the truth of that matter (were it wrong or right matter) and myself also be not by this kind of dealing wronged, I appeal to all honest people whilst both he and I am silent; so the false dealing and wrong in his first book, is upon him still according to my charge unremoved, and the lie in this his last book, in that he saith, I say falsely, when I have spoken the truth, which is a lie in the highest degree, in saying when I spoke the truth, that I spoke falsely; and his proof in that; the truth and I doth not agree, is; because I said in my first, the Saints have no need of Scriptures to teach them, but the Spirit of the Father leadeth, and teacheth into all truth.  
Reply. My words are Justifiable, for it is the Spirit that leadeth into all truth, John. 16. and the Saints need no man to teach them, but they have the anointing within them, and they know all things by the unction, 1 John. and the Spirit of the Father is given them, by which the Scriptures were given forth, and the Lord is the teacher of his people, and they need not any to say to them, know the Lord, Jer. 31. yet they that witness this, do not make the Scripture of none effect, but owns it in its place, yet not as their teacher, for than they should deny the new covenant, Jer. 31. and then something besides the Spirit leads into truth, and they have something to teach them besides the anointing, but if this be all the proof that can be given against me, that I and the truth doth not agree, I doubt not but all spiritual men, will see the emptiness and weakness, of the witness against me; and will be more confirmed, rather than shaken, that I and the truth doth fully agree, though P, T. speaks otherwise falsely against me. And as if I had contradicted the Apostles words which he quotes against me, who saith, whatsoever things were written aforetime, were written for our learning, which Scripture I do own, and no way contradict; it's the Error of his Judgement, which so judgeth, for even they for whom the things that were written, were for their learning; yet they were led into all truth by the teachings of the Spirit, and they were taught of the Fathet, and what was written to them was not written, because they knew not truth, or to teach them truth, 1 John 2.21. let him learn what this means.  
The next thing he notes whereas I said, I then proved (at the dispute meaning) by many Scriptures that some were perfect in this life, 1 Cor. 2.5. even perfect without sin, John. 1.47. 1 Joh. 3.7. and to gain say this, he hath brought, ●John 1.8. If we say we have no sin, we deceive ourselves, and the truth is not in us; and saith he, who speaks truth in this▪ E. B. or the Apostle? as if I had spoken contrary to the Apostle▪ Solomon also (saith he) te●s us, there is not a just man upon earth that doth good, and sinneth not, which also he brings as a witness against what I have affirmed.  
Reply. It's true I held forth a state of perfection to be waited for, and attained unto, upon earth, and I am not ashamed of my principle, neither is it found too light, for that Scripture. 1 Cor. 2.5. doth testify that some were perfect upon earth in the days of the Apostles, and if they were so, the same is to be waited for, and witnessed in this age, for the hand of the Lord is not shortened, and that Scripture, 1 John. 3. whosoever abideth in him sinneth not, and whosoever is born of God doth not commit sin, ver. 6.9. doth clearly manifest there is a state upon earth free from sin▪ wherein power is received, and felt over all temptations, and over the devil, even such an estate, that the wicked one cannot touch such that are born of God, and this was the thing I held forth, and do vindicate against all opposers; that the Saints may wait for, and witness upon earth to have power over sin, and over its temptations and free from the commiting of sin, by the power of the second Adam living, and dwelling in them, and thus must thou believe, P. T. or else thou believes not Scripture, nor that any are born of God, or abides in Christ; if thou believe not that, then confess thou errs in Judgement, who art unbelieving of what the Scripture bears witness of; Therefore tell me plainly if thou believe that there are any that are born of God, and abides in Christ, then must thou believe such doth not commit sin; else thou denies the Scripture, and what I held forth herein I do not contradict the Apostles, nor Solomon's words; for its true the Apostle said, if we say we have no sin we deceive ourselves; but art thou so blind that thou dost not see, he speaks there of a state before confession of sins, and the next words, saith the Apostle, if we confess our sins he is faithful, and just to forgive us our sins, and to cleanse us from all unrighteousness, so I do agree with the Apostles words, and do not contradict them; for I do say if any say they have no sin, before they do confess their sin, and forsake their sin, and be cleansed from it, I say, they are liars, and the truth not in them; and I also say, if that after a man have confessed his sin, and be cleansed from it, and have his sin forgiven him, and witnesseth that he is born of God and does not commit sin; I say he speaks the truth also, and the truth is in him, and though Solomon did say there is not a just man upon earth that doth good, and sins not; yet is my affirmation true notwithstanding; for Solomon forgot the Lord, and his heart went after many strange women, and became a transgressor, and in that state did not know the birth born of God, which doth not commit sin, for he was but under the Administration of the law, which doth not make perfect as pertaining to the conscience, and paradventure in that state he being erred from God, he did not see any that did not sin; these things will be plain to some, though perhaps thou may shut thine eye against them, and Solomon was not our example in conversation, I am sure, nor hardly in doctrine; and thus I have weighed thy text, which thou seems to say before, I have not weighed, and my principles are proved sound, and thou and thine too light, and the wind of the Lord will scatter them.  
And P. T. confesses, every real hearted Christian may be, and is in Scripture called perfect.  
Reply. Then wherefore doth he oppose me, who testifies the same thing, and he now confesses even that every real hearted Christian may be, and is called perfect in Scripture, and is not he here guilty in that he Charged me falsely, pag. the 21. of his last, with going rounds like unto a horse in a mill, who sometimes denies perfection, and sometimes confesseth it, to be attained in this life, but he is forced in the end to confess to the truth, and to justify me.  
And also the Scripture doth testify the Saints were already perfect and complete in Christ, while they were in the life upon earth, Col. 1. though there be a time, wherein all the Saints do complain of the body of sin, in their warfare, and travel, yet there is a state also, wherein they have put off the body of sin, and are the servants of righteousness, and free from sin, Rom 6.22. But P. T. shows little experience in those states, as of the travel under the body of death, and also the victory over it, and so what he speaks, is but by guess from other men's words, and then it is no marvel, if he err in judgement ●nd bring one Scripture to contradict another, not having the infallible spirit that gave it forth, nor feeling the states, nor the passing thorrow these conditions declared therein, for there is a time of travelling, and complaining under the body of sin, and its burden, and a time of freedom from it, and victory over it, yea, even in this life upon earth.  
And whereas I said in my last, many of the Saints daily receive more and more of God's wisdom, and of his power and life, revealed in them, wherein they grow up to Gods from strength, to strength: Now saith he, but whether he doth not own some to have attained so high, that there can be no addition, is a query, my soul, (saith he) has not been able to enter into his secrets, in this thing, because my words were, many of the saints, &c.  
Reply▪ My first words, it seems he cannot contradict, but owns them to be true, so I need not defend them, only he supposeth a question, in which there is not much edification to be answered, and I have no secrets, in what I spoke, for to the Children of light, my words are plain, though to P. T. and such they may be parables, and secrets; but as for my own particular, I now here answer the question, and further reply, I do grow up in wisdom, and knowledge daily, and never knew so much of P. T. deceit, as now I do, since, and at that dispute, (the ground of this our debate) so I thought good to let him know, that I do grow in truth, which doth daily discover more and more, deceit in him, and them that opposes truth, and so also grows in the knowledge of his error of Judgement, and Ignorance, that I may condemn it, and judge it.  
And whereas, I said the light, which every man is lightened withal by Christ, is sufficient, to bring up every man to believe in Christ, that loves the light and walks in it, and unto such is grace added, and increased daily, &c. as in the 16 pag. of my first, more appears.  
In opposition to this, to over throw it, as he supposes, he hath nominated that Scripture, 1 Cor. 2.14. the Natural man perceives not the things of the Spirit of God, for they are foolishness to him, neither can he know them, because they are spiritually discrened, &c.  
Reply. Now my words are true, and no contradiction to the Apostles words, except to such as are blind, that cannot discern between light and darkness, and such will judge falsely, and out of an evil mind make an appearance of seeming difference, where there is none, for the light, that lighteth every man that comes into the world, is Christ, John 1.9. and that Christ the light that lighteth every man that comes into the word, is sufficient to bring every man, that loves the light, and walks in it, to believe in Christ; these are my words, and the intent of my mind, and would any man, that were not stark blind, make any opposition against this doctrine, or bring a Scripture to prove the contrary? which Scripture I own, and doth no way contradict, for the natural man doth not perceive the things of God, nor know them; yet this is not contrary to what I say, that Christ Jesus lighteth every man that comes in the world, which light, (Christ) is sufficient, and he changeth men from Natural to spiritual, as they are brought to believe in Christ that hath lightened them; and he opposes me, as if I should say, or hold forth that the Natural man perceives, and knows the things of God, and that the natural man hath faith; which I never spoke, nor entered into my mind to say; so he hath drawn his evil consequence from my words, and then confounded his own Conception; but my words remains untouched, for my saying and intent is, that Christ lighteth every man that comes into the world, and his light is sufficient, to give faith, and to change a man, from natural to spiritural, and to give him the perceiving and knowledge of the things of God, and of his spirit; and my words, nor intent is no contradiction to the Apostles words, though P. T. falsely judged so, for want of better understanding, I suppose rather than through subtlety at this turn; and thus my principle is proved sound, and the title of his book a lie.  
And whereas I said, that Christ wrought righteousness perfectly without us, and also fulfils righteousness in all that believes, and no man is justified by one of these, without the other, or that hath not the other, pag. 12. of my first.  
He saith, whether I do not confound justification, and sanctification, he leaves all rational men to judge, &c.  
Reply. That Christ wrought righteousness without us, is not denied by him, nor that he fulfils the righteousness of the Law in the Saints, he cannot well deny, let him read Rom 8.4. and that no man is justified by the righteousness that Christ wrought without, who believes not, nor is converted to God, but in the power of Satan; this all the Children of God believes, and knows, that none are justified, by Christ's righteousness without, but who are converted to God and hath received Christ, and he is in them, for else they are reprobates, and not justified; and so I am not ashamed of my principle, though he would slander it, to be too light, for he that hath not Christ, God's righteousness within him, is a reprobate, and not justified, by any righteousness without; neither do I confound justification, and sanctification, which he falsely charges me with, for they are one in Christ, for he is made unto us sanctification and justification, and the man, that is in the pollutions of the world, unsanctified, is not justified, but condemned, so none are justisted by a righteousness without them, but them that are sanctified by him within; this I own, and do not deny, and men that are in the save corrupt reason, with him must not I be judged by, and also I do justify, if any work be wrought by us, in the strength and power of grace, and not in our own strength, than it is the work of Christ in us, the work of God's own righteousness, and that no work or word is justified, but what the spirit of Christ, leads unto; and though P. T. ignorantly commenteth upon these words, yet are they words of truth and righteousness, and all that he says against them, proves not the contrary.  
And whereas, I did ask him, which he had ignorantly affirmed in his Relation; whether that righteousness which Christ works in us, in his strength and power, and not in our own, is called our righteousness? which he seems to answer, but he hath misunderstood my words, for I meant not Ours by enjoyment, but Ours in the sense the Prophet speaks, when he said our Righteousness is as filthy rags; I know the Righteousness that Christ works in us, by his Spirit, and the power of his Grace, is Ours by enjoyment in the second Adam, as the gift of God to us, but not Ours in the first Adam, in the righteousness of the Law, in the state not converted, and that was the strength of my Query, where that Righteousness wrought in us, by the Spirit and strength of Christ, and not in our own, is called our Righteousness, ours as in the first Adam; but I see thou hast not understood the meaning of my Query, for weakness of understanding, and then how should thou rightly answer it.  
Also I Queried, How Christ working Righteousness in us, by the power of grace, not by our own strength, can be called the righteousness of the Law, which he had affirmed; now I meant the righteousness of the Law in the flesh, and not in the Spirit, I know the working of Christ, both in us, to will, and to do, by his Spirit, and strength, and power of Grace, is the fulfilling the righteousness of the Law by Christ in us; but it is not the righteousness of the Law in the flesh wrought by us, as unborn again; but to this thou hast not answered, but hast answered thy own conceiving, and not the innocency of my Queries.  
And whereas he stumbles, and is offended, because I said, No man is justified in any word, or work, but what they are lead unto by the Spirit, and those words and works the Spirit leads unto, are justified, and no other words or works, and from this he would falsely conjecture, I hold a justification by works; and by something without, or besides that which Christ wrought without. I say no, by the deeds of the Law, shall no flesh living be justified, but yet he that moveth and leadeth into words and works of Truth, and Righteousness, the same doth justify the Creature in the words and works which he is lead unto, and this is not in opposition to the Apostles words, which he seems to bring against me, Rom. 5.8, 9 Whiles we were sinners, Christ died for us, much more being justified by his blood, we shall be saved from the wrath; this is not contrary to what I say, for we do own the blood of Jesus to justify, but yet not such who are not cleansed by it, and lead by the Spirit into all truth, but it is they that are justified only who are led into all Truth by the Spirit, such are justified by his blood in the Spirit, and saved from wrath, who are born of the immortal Word, but they that remain in sin are not justified, nor saved from wrath.  
Then he Queries, whether I shut pardon of sin out of doors? I answer no, for they that are lead into all Truth by the Spirit, their sins are pardoned and forgiven, and remembered no more, but blotted out, and cannot be read, for they are cleansed from it, and commits not sin; then he asks, whether I grant two formal causes of justification, the one forgiveness of sin, the other inherent righteousness; I say, both the cause and the work of Righteousness is in God, his free love and mercy, which is over all his works, and they receive the work of it, and the gift of it that are lead by the Spirit, as the effect thereof, and none else, though he ask, whether forgiveness of sin hath its rice from what Christ works in us▪ or from what Christ hath done and suffered for us? I say, whatsoever Christ hath done, and suffered without man, while man hath not received Christ, nor the work of Christ in him, but remains in the first Adam, in transgression, the true work and ground of justification, he knows not, nor hath not, neither knows the Mediatorship between God and him; then in the conclusion of this matter, P.T. saith, Thus far to sh●w, E. B. and the truth are not so well agreed, but he that cleaves to one must forsake the other, &c.  
Reply. Hold Friend, come back again, what hast thou proved yet any thing against me, save that I hold the truth: thou hast drawn a conclusion too soon, without sound evidence, and thou must not be judge in thy own cause; neither hast thou proved me and the truth to disagree ever a whit, as just men may judge; it appears thou art the man that seems to be righteousness in thy own eye, and justifies thyself, and would condemn the righteous; and though thou say, we do not agree, viz. E. B. and the truth, yet thou hast not, nor never is able to prove it, for all that are sanctified are justified, and none are justified, but them that are sanctified, though not as a cause, yet as the fruit and effect, which will appear in that man that is justified.  
The next thing he observes, whereas I said, It is true, a public Dispute I had, the time and place mentioned, with a company of Priests, and this same Ph. Taverner was one of them, &c.  
First, P. T. in answer to this hath pleaded for the honourable Name of Priests. Reply. Yea, the Name is honourable; who are come to the Priesthood that was made after the power of an endless life, to which P.T. and the Generation of Priests are not yet come as they make manifest; but that Priesthood was not my meaning, neither did I speak scornfully and reproachfully against any that labour in the Ministry of the Word, as he falsely charges me, line 34, 35. but the people might know who I meant by that word Priest, for Ministers of the Gospel, I could not call them that are not so, without offence to my Conscience, because I am taught to speak the truth in all things; but Priests I may call them, such I mean as disputed against Christ, and spoke against him, the Priests that were subverted from God's Law, and that are persecutors of the innocent, such Priests I mean, and lawfully and truly such Priests I may call them; And as for labouring in the Ministry of the Word, which he signifies as if they did; do not they labour to get people's Money, and Tithes, the tenth of Corn and Hay, and Eggs, and Pigs, and Stipends so much a year, or so much a Sermon; if it be not thus with some at least, let the Country thereabouts judge; and what was the meaning that P. T. himself was about removing from one Parish to another, a little while since, except for money and hire; tell not of the Ministry of the word, till ye repent and reform yourselves by denying your Hire, and Tithes, and old Papish ways, and Houses called your Churches, and all your practices of Popish Priests, for your Garments yet smell hereof, and your wages give evidence that you are of the stock of the Papish Priests, Priests that persecuted Christ to death, & not of the stock of the Priests truly called & ordained under the Law, keeping the Covenant, nor yet Priests in the Gospel administration, for I know you deserve not the Title of Priests, upon neither of these accounts; and as for scorning, with which thou chargest me; thy charge is false, yet am I brought to glory in the Lord over all the false Prophets, and Deceivers, rejoicing with a holy derision, even as the Virgin, the Daughter of Zion despised and laughed to scorn, Sennacherib, Isai. 37.22. and in no other sense.  
And whereas I said to the people about Draton, concerning their Teachers, Cease, O cease from your Teachers without you, and harken to the voice of the Lord, from them who are dumb shepherds, and preach for hire, that take gifts and rewards for Preaching, &c. as in the 17, and 18 pages of my first; to this he saith, and Queries, why am I a teacher of them called Quakers, and saith my charge is high, but do not I charge it salsely upon some who are as far from the guilt of it as myself, and thus he goes on, page 19  
Reply. Good reason I have to bid you cease from all their Teachers without, even as the Prophet, Isa. 55.1, 2. I answer I am no such kind a Teacher as preaches for hire, and divines for money, and for great gifts and rewards, and that doth make merchandise of Souls, yet am I one that turns people from darkness to light, and from Satan's power to God, and to the anointing, that it may dwell in them, that they may need no man to teach them; and such were the Apostles, and them that are sent of Christ; but such Teachers I would have them to cease from, where people are always learning, and never able to come to the knowledge of the truth, 2 Tim. 3. and such Teachers are you about Draton, as well doth appear, and between these two kind of Teachers there is a great difference; and though my charge is high, yet is it just, and I charge none falsely herein, for who can clear themselves from the guilt of it, of that Generation, if any, I condemn them not; but can P.T. do it? ask his Neighbours, hath not he sums of money by the year, tithes, or other wages for preaching? try him, give him nothing for a year or two, and then if he preach to you, and never complain for want of wages, and money, than I will believe he is clear, and then he may better boast than he can now; and as for divers of that Function in that County, they have cast men into Prison where they yet lie, and taken suit of them at Law, and taken their Goods, because some could not for Conscience sake give you Hire, and tithes, and Money; and are these free, or guilty of my charge? let the Lord judge, and all his Saints. He saith, He doth not plead for all who go under the name of Ministers in England, he fears there is many of them no better than wolves in sheep's clothing, &c. Then why doth he not come out and cry against them, but remain amongst them, in their practice, for wherein can he clear himself of any one thing which they are guilty of, which he confesses are wolves in sheep's clothing; was not his Call the same with theirs? and is not his practice in ministry and maintenance generally the same with theirs? if he have aught to say to clear himself, we will answer further, otherwise all men shall judge, that while he accuseth some of England's Ministers to be wolves in sheep's clothing, himself is found also guilty, except I say he can make appear a perfect difference between his Call, Practice, and Maintenance, and theirs, which he is never able to do, or to justify, that he is not of the same nature, and by the same Spirit, but contrary to theirs that he accuses, and fears to be wolves in sheep's clothing, and I have as much ground to suspect him to be one of the Wolves in sheep's clothing, as he hath ground to suspect his own companions, and Generation to be such; and in that he saith some of the Quakers have been found guilty of Blasphemy, and that some of them are found vain, light persons, or heady, and high minded; he doth here secretly charge and prove nothing, for Blasphemy we are come out of, and have denied all lightness after the flesh, and high-mindedness, and if any such come among us, they are denied, and are not of us till they be converted to God, and turned from all evil; but this his secret charge against others, is but that himself may seem clear; then he asks, Are all guilty of preaching for Hire, and divining for money, &c. and he bids me not condemn the generation of the righteous, and then confesses, they take that which the State allows, or that which they have given by persons, and justifies it, and saith he, it is not a preaching for hire, &c. page 19 of his last.  
Reply. All that I charge to be guilty are so, for I charge not the guiltless, but ask the country people; ask them how many of their teachers are clear, and hath not money, tithes, or other things for preaching; and I have taken heed of condemning the righteous; and yet dare not let the guilty go unjudged and unreproved; and therefore them I do reprove; and now in the end he hath justified preaching for hire, though he in the same page seemed to deny it; but whether is that a maintenance according to Gospel ministry; as practised in the days of Christ and his Apostles; or whether that comes not under the account of preaching for hire, in taking gifts of the State, and gifts of persons, which thou justifies; no such maintenance did Christ allow to his ministers as to take sums of money yearly for preaching, nor such things never were justified by Christ: but into whatsoever house you enter, eat such things as are set before you, saith Christ: and that is Balaam's practices, to take gifts of the State; or of great men, for he would have taken the gift of Balaac; so by their own account the best sort of England's teachers, (for some of them thou pleads not for) goes for gifts and rewards, as the false brethren did in the days of the Apostle; for though you would seem to clear them of preaching for hire; yet hast thou proved them guilty, of preaching for gifts and rewards; and is not their taking gifts from the State, and persons, which thou justifies, a perfect preaching for gifts and rewards, as ever the false brethren, which the true Apostls declared against; and so out of thy own mouth, they are proved such, (even the best of them which thou vindicates) as goes in Balaam's way, preaching for gifts and rewards; and is it not time now for people to cease from you, who are found by thy own confession, in Balaam's way, and the way of the false Apostles; preaching for gifts and rewards from persons, and from the State; and so out of thy own mouth I am justified; and yourselves condemned.  
Then whereas I said, who are dumb shepherds, which do not gather you to God, &c. And he saith, there are many who lift up their voice as a Trumpet to tell people of their sins, &c.  
Reply. It appears true through all the nation, that people are not gathered to God, for doth not wickedness a bound, and people show forth an unconverted state, and what though many may out of hypocrisy, and for ends to themselves, cry against sin in others, and live themselves in the same, people hereby is not profi●ed at all; for such as have run, and not been sent, doth not profit the people, for while themselves live in that which they cry against in others, the power of the Lord is not with them, to convert sinners; but for a better discovery of the teachers of this generation, I refer the Reader to a book, called, A just and lawful trial of the Teachers, &c. wherein they are set forth what they are at large.  
The next thing he hath observed; is where I charged him in my last, to have given a relation of much more than he spoke, said I; I believe four times as much; and much less than I spoke at that dispute; & at this he seems to be offended, yet confesseth himself guilty, but not guilty so much as four times; well, but many that were there present who have not forgotten the matter, may truly seal to my charge in this particular; & he seems not to clear himself at all, but is forced to confess himself guilty by silence, that he related not so much by far as I spoke; and yet called his relation a faithful account; but was thereby proved unfaithful, though now he would seem to cover himself and blame me, for charging him too deeply; but my words remains true upon him; that his former work, was neither perfect nor altogether honest; and in this he hath no whit amended it, but the rather made his weakness more manifest, as the honest reader may judge.  
Then whereas I charged him, with a vain, light scornful Spirit, because his first book he called, the Quakers Rounds, and he would excuse himself from my charge, & says, that it was a name according to the nature, &c.  
Reply. My charge on him was true, for his title did savour of a scornful spirit, for the name Quakers, was given in scorn and derision, and he to that end do use it; and as for going rounds, of which he speaks, himself is the most guilty; as before I have showed; in denying a thing and then confessing it.  
And whereas I charged, that his former was not a faithful account, though he called it so; & I proved my charge which he is not able to remove, that it was an unequal and false account, by relating much more than himself spoke, and much less than I spoke; and this he confesses still, and that I am sure made it a false account and untrue, and he clears not himself of it; though he say, Christ spoke many things at several times which are not particularly related; yet Luke's relation, and John's relation was true, &c.  
Riply. Their relation was true, in that wherein they took in hand to relate, they did relate truly; but he hath t●ken in hand to relate, that which he hath not done truly, as in my first, I did make appear, as may be seen, it's called, something of truth made manifest▪ &c. to which I refer the Reader, to understand more of P. T. his folly; and the manifestation of truth.  
And wheeras he again charged the Quakers, with a Spirit of jeering, and scorns and jeers are not a fruit of the Spirit, saith he, &c.  
Reply. He here again charges falsely; for we know that Scorning and jeers after the flesh are not works of the Spirit, nor fruits of it; but that we have denied and it's cast out; neither do we scorn, or jeer any, saving as in Isa. 37.22. Then he no less than confesses his wrong dealing, who in his last, changed R. G. word, from called, to owned; which word is of much consequence in that place; but would cover R. G. by saying, that R. G. did not undertake to prove the Scriptures considered as mere writings; but the thing contained in the Scriptures, to be the word of God, &c.  
Reply. Here P. T. hath endeavoured to mend the matter, by his conception and meaning, given to R. G. words; now the words of R. Goodgroom was, he said, he would prove the letter, the word; and upon that brought his Argument; and is not the letter mere writings, and nothing else; but when they see they cannot make good their own words, than they turn of, the strength of reproof, by, they meant so, or they meant so, and no man ever yet could, or can prove in all the Scriptures, that the letter (the writings) are called the word; but as I still confessed, that which is written of, is the word, and the writings are the words that declares of the word, which was in the beginning; but P. T. would fain reconcile this difference between us; say they, the writings, the letter are the word; say I, that which is written of, is the word, now betwixt these are great difference, as spiritual men may judge; as much as between a dead Trumpet, and a living breath sounded through it; nay, its hard to reconcile that which is contrary in nature, they must leave preaching for money, and cease to take tithes and gifts for preaching, before I can be at unity, and another birth must speak and live in them, and that which now lives in them must be slain, and their Crown laid down, before reconciled I can be to them or they to me, though I have no envy against persons, more than the Saints had with them that opposed the truth, nor no weapon shall I use against them; saving that that is Spiritual, and the sword that goes out of the lamb's mouth, and all the many Scriptures which he quotes p●. 23. doth neither say nor signify, that the letter (the writings) are the word; or so called, though Moses, Deut. 5.5. said, he would show them the word of the Lord; did he then show them the letter, the writings, the Scripture; I say no, therefore he did not call the writings and the letter, the word of God as you affirmed, and seeks now to prove; but thou perverts Scripture, and proves nothing to purpose, and though many times the word of the Lord came to such a Prophet, and such a Prophet, as thou hast proved, in Hosea, Joel, and others; yet did the writings, and the letter come to them; or that which the letter and writings declares of; let wise men judge, that nor all thou canst say, doth prove that the writings, the letter, is the word of God, or that ever any of the holy men of God called them so; so that till better proof be given which I never expect; I need not revoke any thing that I have said contrary, viz. that the letter and writings are the word, or by the holy men of God so called, but still I say the writings, and letter are not the word; but the thing written of, is the word of God, that lives for ever. Then in that I charged R. Goodgroom with saying, when I had my Bible in my hand at the dispute, I had the thing signified in my hand, said he; which thing P. T. in his first relation had much falcified, but now he seems to acknowledge the thing, and excuses it, by supposing it was a slip of his tongue, the highest matter of offence in it; as for the words, not only myself but divers others do well remember them spoken by R. G. thy fellow disputant, and had he or you then confessed a slip of the tongue, it had gone no further, but in that thou in thy first relation, gave a wrong account thereof, and had laid down the thing quite otherwise then he spoke it, this made the matter more a transgression, and thy account to be false; neither am I ready to catch words from the mouth of my apponent, as thou charges me, but that charge is justified against me and the truth, I must needs make use of it, to show the folly of such men, that will so do, even out of their own mouths often, and by their own words, to confound them, and would thou have me to give away a just cause through n●glect of hearing and taking notice of such foul words, as to say, I had the thing in my hand that was signified of in the Bible, when I had the Bible in my hand; and so set deceit a top on me, for want of repoving evil; I am otherwise taught, do thou judge what thou wil●; and herein my principles are found to agree with the Scriptures, for it saith, a man shall be justified by his words, and by his words shall he be condemned.  
And as for my answers to his queries, raised from some words of mine written in a book, called, the Standard, &c. my answer sayst thou, is little else then asserting the same thing over again, &c. now I say its needless here, to transcribe the Queries and answers over again, but let them be looked in my first book Iled, something of truth made manifest, etc where it may be seen that my answers are sufficient, and laid down to the satisfaction of all reasonable men that desires to be resolved; though thou say, there is as little evidence of truth in the last, as in the first; but doth not at all discover the falseness of them in any particular, which had been right for thee to have done, and not to have charged evil in general upon my answers, and prove nothing; but who will believe him except such as takes his words for an oracle, for them that have received the good understanding cannot believe him.  
Then in the conclusion, he charges me with harsh kind of censoriousness; because I said, what can be in the heart of such a man that can draw so bad consequence from such upright words; when in his former he had concluded, that I held forth giddy doctrine, and weakened the authority of Scriptures to beget undervaluing thoughts of them, and such like, because I had affirmed the truth, in saying, the devil and Pharaoh spoke something that's written in Scripture, and had I not reason to question what is in his heart, who had the boldness, without fear to conclude so evil against me as he did, not proving the contrary to what I said; and in that I did charge darkness and blindness upon him, so I do and may still till he repent, for doth he not accuse me falsely in many things, as in saying my principles are too light, &c. but proves not particularly his charge; and in his first book accused us, as if we had a Pope in our bellies, which words are both lies, and scornful; and are not these things true signs that he is in darkness and blindness; and so my charge is not false upon him.  
Then he saith he will not judge E. B. hastily, &c. Answer, hath not thou falsely judged me already in many things, as I have showed, yea and the Lord in time may let thee see, thy judgement is false, and awaken thy conscience to repentance; and then shalt thou confess I have done thee no wrong, but the wrong dealing lies at thy door; so that by what is said, the title of thy book is a lie and utterly false; which is, some principles of Edw Burroughs, called a Quaker, examined and sound too light.  
Reply. Now in this I shall not be judge altogeh●er in my own cause, but leave this to the view of sober men, and require their judgement when they have read this soberly over, what one particular instanced by him, is proved to be unsound or too light, for according to the testimony of the holy men of God in Scripture, thereby may I confirm the truth of what I have, and do hold forth; and to every man's conscience do commend myself to be approved in the sight of God; and good report or bad report of men I regard not, but treads over them both; and wherein the truth is wronged I am bound to give my evidence for it, and against its opposers; and that is the very end of this my present work, to contend for the truth and not for mastery; though truth doth give me mastery over deceit; and to hold forth the same faith, light, and truth, which the Apostles witnessed before the apostasy, which hath been clouded in all this dark night of apostasy, which hath been over the world, for many ages since the man child was caught up to God, and the woman fled into the Wilderness, spoken of in the Revelations, but now the light is made manifest, and the glory of the Lord is revealing, and the day is dawned, and the night is over to many; and the subversion of this ministry now in England, is clearly seen from what the ministry of Christ was in the days of the Apostles. And now as concerning this controversy, between Phill. Taverner, and myself, who ever is not satisfied herewith, but desires a full and true account of the matter, may peruse his first book, called, the Quakers Rounds, &c. with my first answer, called, something of truth made manifest, in opposition to a false account, &c. And then his second book, called, some principles of Edw. Burroughs, &c. and then this my last, let them be all read in order and soberly, by such as are not satisfied about the matter, and I doubt not but thereby you may be resolved, who is in the truth and who is in the error, and they may see that my last book he hath not faithfully answered, but passed by many material particulars, and in something hath no way seemed to clear himself of what I have truly charged upon him, but he remains under the guilt of my charge, and to the sight of Christ in every man's conscience, and to all whose judgements are thereby guided, I do refer myself to be judged, and what I have written, I leave to be judged.  
And divers other things there are held forth by Phill. Taverner, which I have said little to; but they are recorded as his principles among a great number of the Priests and professors, in a book answered, to go a broad, called, the Priests and professors principles, and the Quakers answer to them; whereby all that desires further to be satisfied may, in reading many hundreds of particulars, sayings, and affirmations of doctrine, held forth by preaching and print, by the Priests, which are answered, and the error of them shown; to which I refer my reader to know more, if what I have here written be not enough, for the manifestation of truth is my crown, and life, over all the world.  
London, 20, of the seventh month 1658.  
FINIS.