TRUTH (the Strongest of all) Witnessed forth in the Spirit of Truth, against all DECEIT: And Pleading in righteousness its own cause, to the understanding of the Simple, against a very great number of lies, slanders, perverting of the Scriptures, contradictions and false damnable doctrines, held forth by the independents.  
AND In particular by one JOHN BUNION, (one of god's Army) in two several books put forth by him, against the despised scattered People called Quakers.  
AND IS A REPLY Unto his second Book, CALLED A VINDICATION, &c.  
Wherein what was wanting in his former of fulfilling wickedness is now appeared; by his adding sin unto sin, against God and against his own soul.  
And this is to clear the Truth from above 100 of John Bunions foul dirty lies and slanders: By a friend of the Truth as it is in Christ Jesus; and not as it is in men's carnal apprehensions, EDWARD BURROUGH  
LONDON: Printed for Giles Calvert, at the Black-spread-Eagle, near the West end of Paul's 1657.   

TO THE READER.  
FRIEND,  
Thou hast here a very great number of 
* about 100 or more as may be proved inparticular if need require.  lies and slanders, and unjust dealing, and false doctrines, &c. Laid open and reproved in plainness, and not in hypocrisy, and of contention there is not suddenly an end being begun; therefore seeing the unbelieving heart of John Bunion cannot believe me when I speak the truth in justness, nor may I believe his lies and slanders uttered in hypocrisy; what is laid down is left to thee, soberly to judge of betwixt us, while we are both silent: And this know the one is a Deciever and the other is as a Deceiver yet true; and thus may thou weigh things equally.  
First, considering of many lies and slanders truly charged upon him in my first, of which he is guilty from his first, and he hath not at all cleared himself of them in his second, which an honest man ought to have done, before he had gone further; for I soberly desired witness of what he said: But be hath added to the number of his wickedness, and not proved justly what he hath said against us: And it is not for his sake, for little hopes I have of his conversion, but the rather that he will be hardened, nor for my own sake as if I were unsatisfied concerning him that this is written, but to undeceive the simple of what his wickedness may falsely suggest into the mind as if all were truth that he spoke, if his wickedness were not reproved.  
Again, Consider that I have cleared the truth of my words which he hath wrested and thereby taken occasion against the truth, by answering his own conceptions and not my plain words, so my words (which are words of truth) being defended, all his reply is made void: So I have not so much desired to answer every particular of his words, as to vindicate my own words, and the truth from his false slanders and accusations.  
London, 12. month, 1656. E. B.   

TRUTH (the strongest of all) Witnessed forth in the Spirit of Truth Against all DECEIT.  
O HOW hath Satan filled the hearts of men, in this generation (as well as in former ages) with envy against the truth, and with wrath against the way thereof, and how hath he filled them with craft, and deceitful subtlety, to offend the way of the Lord, in all manner of persecuting, and evil speaking against it openly, and also in secret gainsayings, in hypocrisy, and how are men armed to defend themselves in their naughtiness, laying hid under the veil of fair speeches, and fine arguments, using the Scripture in the words of man's wisdom, to oppose the power and life of righteousness, even as the Scribes and Pharisees of old, how zealous were they in their observances, and in fulfilling the Commands and traditions of their fathers, having set themselves in Moses seat, professing Moses and the prophet's words, and yet persecuted Christ the life, and substance of Moses, and the Prophets, and as it was then, so is it now, how are Christ's words, and the Apostles professed and preached by such who are enemies o the life of Christ made manifest in mortal flesh, and secretly opposing the doctrine of the Apostles, who said, Know ye not, that Christ is within you, except you be Reprobates. But the mighty day of the Lord is come, and coming, wherein all hearts are made manifest, and the secrets thereof discovered, and the light is springing out of darkness, and the Sun is breaking thorough the clouds to give light to all men and Nations, and the great whore which hath decked herself in divers colours to deceive, shall be made naked and bare, and the day of great striving is come, and now every man stands up for his interest, to defend his possession, for the just Judge standeth at the door, to inquire by what Law every man holds his Inheritance, and he findeth many holding their Religion, and Profession, by the traditions of men only, and not by the Revelation of Christ Jesus in them, and such he will dispossess, though they strive against him, yet all is in vain, and though they plead Antiquity, yet that will not prevail, and in that the day of great striving is come, betwixt the Lamb and his followers, the dragon and his followers, every one of that Party appearing with such weapons as the Devil hath armed them withal, and with such Armour as the wicked hath they come, appearing under divers colours, to fight against Zion, yet under one Head, and Prince of darkness, and unto one Purpose, even that the seed of Jacob may be rooted out, and that the way of truth may not prosper, that then the wicked may go on in their wickedness, without reproof, and ungodliness may be hid under hypocrisy and above all other means, that is used at this day, to keep up the kingdom of the Devil, and to offend the kingdom of Christ; this is chief, striving against the light of the world, opposing it, and denying it, and by crafty arguments, and cunning speeches, seeking suitable Scriptures, (as they suppose) to ground their false arguments upon, against this very thing, that the light of Christ is given to every man that comes into the World, or that the light which convinceth and reproveth every man of sin within him, is not the light of Christ, nor worthy to be taken notice off, but natural and such like, and no way sufficient to life and salvation; if the unjust men persecute, it is such as walk in the light of Christ Jesus, that cannot fulfil the wills and customs of men, and so are not of the World, but contrary to it, in all its ways and works which are evil, and if the wise men of the World make any argument, it is against the light, with which Christ lighteneth every man that comes into the World, so that all the envy of the Devil, whether under this or that colour and appearance, is against the light of Christ Jesus and them that walk therein, and if the light be but denied, and not balieved in, nor regarded, then may the Devil have whole Possession of the heart of man, and if the light of Christ Jesus within, be owned and loved, and walked in, than Christ is received, and there the Devil is dispossessed, and therefore it stands him upon, above all other things to possess people against the light within, which Christ hath given, that then he may not be discovered in the heart; but may keep all his goods in peace, and have quiet Possession in his habitation? Well, be it so, though all men of that Kingdom doth gainsay the light of Christ, by this or that way of wickedness, yet it is precious unto us, and I cannot but earnestly contend for it against all gainsayers, and yet strives not for mastery to ourselves, nor to exalt any thing of ourselves, but only the Lord and his truth, which he hath made more dear to us, than either life, or name, or liberty, and though so it be, that this way be spoken evil against everywhere, yet the Lord owneth it, and us who are faithful therein, in the presence of our enemies, to the confounding of the wisdom of this world; and whereas John Bunion hath formerly set himself divers ways to oppose the truth under the account of his great zeal against error; but especially in a book sometime since, put forth by him, thinking thereby to offend the way of righteousness; and now a second time hath appeared, with a defence upon his former, called A Vindication, &c.  
Of the former and his defence, is more to the laying open his folly, and to the uncovering of his blindness and wickedness, than his first offence given by him, which caused me to write in short four sheets of paper, to clear the truth from what he had spoken against it.  
And now having again a second time appeared in many words without knowledge yet in great zeal, hath brought forth many things reprovable, even lies and slanders, and evil speeches in abundance, yet with great pretence of holiness, and soberness, and he hath not only helped me, but the truth which is my chief, and moving cause, (that the truth may be clear) of this my second Reply unto him, and not for my own sake in any thing, for I more prize to be accounted a fool, and dispraised in the world, then to be honoured thereby, and when iniquity shall come to an end, and transgression shall be finished, his shall be the kingdom and the Inheritance of Rest eternal, that hath kept himself clean and pure, from a lying and slanderous tongue, and who hath done righteously and fulfilled the will of God, For it is not every one that saith Lord, Lord, that shall enter into the kingdom, but he that doth the will of the Father which is in heaven, and in that day when the book of all consciences shall be opened, and every thing brought to judgement, then shall the light in every one's conscience answer the Lord in the justness of his dealings, and even then (if not before) shall this John Bunion know the light in all men's consciences is of force; when he shall be judged and then shall he see, he hath wronged the Lord, and dealt evil against his own soul, in speaking evil of what he hath not known, and in giving false judgement of what he hath not understood, and till that day I leave him (without praying for fire to devour him) only may reprove his lies errors, contradictions and false dealing, and clear the truth from his false Charges, and only to the most chiefest things whereof he accuses us, in short I may Reply.  
And whereas thou sayst, There is one that hath ventured to stand up against the truth, and hath published a book in which there is a great number of Heresies cunningly ●ented by him and also many things there falsely Reported of thee, To which I answer, that same book published called The true saith of the Gospel contended for, &c. Shall clear itself from this reproach that I have not stood up against any one truth, or uttered any heresy or lie against thee, 
* Several lies and slanders was proved against him in that book, which he cannot clear himself of; mark that.  but in that book did witness forth the truth against many things falsely laid down by thee against the Quakers, and that same book with soberness read, without partiality and prejudice, doth clear itself from these false aspersions, and prove thee a liar herein, and I leave it to the honest hearted to judge, who reads that book while I with patience and not seeking any revenge, do bear thy reproaches, counting them greater riches than thy praise.  
And farther thou sayst, Only by the way thou thinkest good to mind me of my clothing myself with the words of the Prophets and Apostles, &c.  
Answ. true enough by the way, out of the truth, and out of Christ who is the way, hath thou spoken this, and so hath uttered in falsehood, and by, or out of the way, neither have I clothed myself, and yet am I clothed, with the life of the Prophets and Apostles, and not only with their words, nor do I fight against them (though thou falsely say it) but bears witness unto them, in doctrine and conversation, and against thee, all the seed of evil doers, and take back thy own words to thyself, who art in that generation, which hath the words, but art without the 
* Lying perverting Scripture is an evil l●fe.  life in the evil life.  
Farther thou sayst, I have broken out with a false Testimony of John Burton and thee, at which thou seemest to be much offended, that I should say thou art joined with the broken Army of Magog, and hath showed yourselves in the defence of the dragon, against the Lamb, &c.  
Reply, what needest thou be troubled at this, have I not spoken the truth, and have I not said well herein, for you are joined with all the wicked in the Nation, and as liars and swearers and drunkards, persecutes with violence, and as the proud and wanton are filled with scorning and singing wicked rhymes in the streets, even so also are you come in Print, and all of you against them called Quakers, the drunkards and swearers they beat, them and abuse them, and cast them as for dead into diches, with stoning in the high ways, and in the streets beating down with staves, and the wanton they sing there rhymes in scorn in Alehouses, and Taverns against them, and thou and thy fellows and generation appears in open Print, slandering and reviling them (yet in pretence of zeal for God) and all this you do against us who have the witness that we are of God, and that the whole world lies in wickedness, and now are not you all joined as an Army, and do you not show yourselves in the defence of the dragon, 
* liars and flanderers is of the dragon's party;  what wrong I have done you, let the upright in heart judge, whether I have given false testimony against you or no, and though you have noted it for a lie in the margin, yet the lie is thy own, who hath gainsaid the truth herein, and called it a lie, and I have dealt justly with thee, in the sight of God and all that know him, and when the book of thy conscience is opened, thou shalt also confess to this thing, when thou standest condemned with them, with whom thou art now joined, against us, who have the testimony that we are of God, and worshippers of the Father in the spirit and truth, and my words were spoken by the spirit of the Lord, and that in thy conscience shall witness them, in the day of the Lord▪ though now thou Opprobriously say, 
* I said that desolate Zion is compassed about with enemies to make her adestruction, &c.  here are flung into the wind. And whereas thou seemesto be greatly offended, that I should say part of the first book is a Corrupted grain of Babylon's treasure, &c.  
But have not I spoken the truth herein also, when I say, I have numbered up part of your work and this is the sum thereof, that part which I have numbered viz. your lies and false reproaches against the Quakers, is a corrupted grain; yea, and of Babylon's 
These are some of the words which he says flung into the wind.  treasure too. I am not ashamed of my words, though thou would defend your work by saying, Your discourse was of the Birth righteousness, death, blood, &c. And of the second coming of the son of Mary, &c.  
To which I say, these things and the knowledge of them, by the spirit of God, is not counted by me Corrupted nor of Babylon, though now I answer as in my last, the words I own, but thy voice I deny, and knows it to be the voice of the stranger, and for this saying, ha I not, nor never shall have any burden upon my Conscien●e, (though thou would say it) but 'tis cleared in the sight of God, even though I say all that thou speakest▪ I deny, or thy speaking of any thing of the kingdom of God; with thy lying spirit.  
And whereas thou art offended, that I should say you are described to be the flock of Ishmaell, and of the seed of Cain, whose line reacheth to the murdering priests, &c.  
And thou sayst, I am very sensorious, and utterest many words without knowledge, &c.  
Reply, Yea, your words doth describe your nature, for by your voice I know you, to be none of Christ's sheep, and accordingly I judge, in just judgement, and in true knowledge, and do not falsely censure, nor utter words void of knowledge, and my words shall be witnessed by you in the day of the Lord: Envy is of Cains nature and seed, and in that you are, and liars are of Ishmael's stock, and you are guilty of that, let the sober Reader try; and you are among the murdering priests party, and close joined to them, in doctrine and practice especially in writing against us.  
Now no wrong have I done you, that thou needest to be troubled, and seeks to cover yourselves by thy fair words in thy answer as if you were righteous, but all will not hide you, your works make you manifest to be no less than what I have said of you.  
Then farther thou art hot against me, in that I say, you are found enemies to Christ, revealed in his Saints, and this thou hast noted it in the margin for false, but thou dost not well to be angry; it is true, what I have spoken, thy own words do prove it, in saying there was nothing in thee, to be taken notice of; this was a denying of Christ within, and such as deny him are found enemies to him within, So the lie is thy own, who hast denied truth, let the wise Reader judge, and thy many words in a pretending answer will not cover you from the guilt of what I have charged upon you and not falsely, and what I have said hitherto is true, and not false, though thou fainingly say, thou marvels I should be so over-seen, as to utter so many false things in so little a space; nay, my understanding was open, when I wrote forth that book, at which thou art so tormented, that it hath caused thee some months travellin anguish to clear thyself, and yet cannot be at rest, and thou art over-seen who resists the reproof of thy wickedness.  
Then thou goes about to justify thy brother Burton's words, who wickedly laid it down, as thou immpudently goest to justify it, who joined in his accusation, and slanders Quakers with Ranters, and this would thou justify we are one, against my just answer, which denied them in the fourth page of my first where I said, between Quakers and Ranters there is no more union &c. then betwixt light and darkness, good & evil, and that answer stands untouched by thee, and is true, and in justifying John Burton's wicked slander, thou art more wicked in comparing the Principles, and sayst it will appear they agree in one &c.  
But what a wicked course hast thou taken to clear him, by adding thy own wickedness, let all consider that reads, for do not I desire in plainness in my first, in these words, if thou dare lay 
* viz. That the Quakers deny Christ to be a real man: Secondly, that they fancy him to be God manifest in their flesh; Thirdly, that they make his human nature with the fullness of the Godhead, to be but a type of God: these things were charged up on us.  the Charge only upon the Quakers, write in plainness, and bring testimony of thy accusation, and thou may receive a farther answer but not a word in plain answer, to this is returned, though soberly desired, neither time nor place, nor witnesses evidenced to clear yourselves, of your first slanders, which had been more honest, then to have slandered, afresh passing over your first, but it seems you cannot clear yourselves in honesty, and so fulfil your wickedness by adding to your lies and slanders, as thou impudently doth in thy comparing the principles of the Ranters with the Quakers.  
And to save thy brother from shame & guilt, thou art fallen thyself into the snare, & justly may be judged, to exceed him in wickedness; and thou sayst, (with shame to thyself, I repeat it) that the 
* This is a lie;  Quakers will not own Christ without them, but thou brings not testimony of this asserion, till then, be thou reckoned, and shall be plagued for a liar, which will be for ever for we own him as he is ascended far above all heavens who fills all things, yea and without us too, so that instead of proving the first false accusation, thou adds another slander and the 
* That the Ranters and Quakers deny all teaching but the teaching within; and yet condemns principle by practice.  second thing wherein thou compares them, is unsound for though we witness, (yea thousands) yet we need no man to teach us, but as the anointing with in us, as the Saints did 1 John, yet we cry not down the ministry of God, but owns it, and cries down such by whom people cannot come to the knowledge of the truth, though they be ever learning, who Preaches for hire and goes for gifts and rewards, and loves the wages of unrighteousness, and this was the Apostles doctrine, as it was ours, and is no heresy (though thou may so judge it) for we say by the same spirit as the Apostles did, they that are of God heareth us who are in the truth, which is but one, and there is not another; and the Apostles which witnessed the Saints needed no man to teach them, did exhort them, and yet did not condemn principles by practice.  
Then thou goes on, and says The Ranters are not for baptism, and breaking of bread, and are not the Quakers the same? But what doth this prone, and thou sayst, the Ranters are without sin, and how far short of this opinion are the Quakers, and the Ranters would not own the resurrection, &c.  
And how say you, do you believe the very bodies shall rise, &c.  
Reply, Friend this is far short of proving these things upon us, by queryin them to us, let the Reader consider: But it may be impudence hath not so wholly eaten out honesty in thee, as that thou dare charge us wholly with these things, but would Intrude into us by thy Questions, as though the thing were so indeed, but thou may be ashamed of thy work, is this sufficient proof of evil against us, to ask us whether it be so? what hast thou proved in all this against us (if we were guilty) thinkest thou we will accuse ourselves, this is absurdity, and wickedness in thee, falsely to charge us, and to bring no better evidence, but thy bare words; and as we deny the Ranters, so do we thee, and sees you both to be enemies to the life of God: But thy last and chief proof (as thou thinkest) that we are one is that the Ranters are sinners, and the Quakers are liars, the first I will not vindicate, but this last is disputable, and thy proof of it is first thou sayst, from what thou hast said already, to some pages of my first book, to which I have replied, and leaves it to the Reader, only doth say, thou hast not yet proved one lie against me in the sight of God not men, thou art the liar if thou say thou hast and honest men shall be judge betwixt us: and thy second proof is more to the discovering of thy ignorance then yet hath been, and to clear thyself from my 
* In my first book.  charge against thee (viz.) to be a wrester of the Scripture, which yet I stand to, thou art fallen into grievious error; my first charge is true upon thee, that thou perverted or wrested that Scripture; Rev. 13. 18. in saying the Lamb was slain before the foundation of the World; for that Scripture saith since, or from the foundation of the world, hast thou no more sense, art thou and all thy company so ignorant that you know not betwixt before and since a time, how are you blinded, and yet persists in your wickedness, and will not be reproved, therefore this is a double iniquity in thee, to thy shame remember it, for I have said true, though thou understand it not 
* in my first book I said,  there is as much difference, betwixt before, and since in that thing, as betwixt a lie and truth, for to say the blood was shed before the foundation of the world, as thou dost is a very lie but to say it was shed since or from, is truth, and that Scripture is truth, Rev. 13.  
And thou art the liar, & wrester of it & I have not wronged thee in my first, though thou impudently and ignorantly would clear thyself, and lay iniquity upon me, but further to clear thyself thou sayst, thou said, in God's account it was shed, before the world was: and this is little less than blasphemy, what, is God a hypocrite like thyself? to account that for truth, which is a lie as I have proved, O horrid error and perfect blindness! but this will not cover thee, nor thy shame, from the eye of men, where is thy proof for such a doctrine, that God accounts that which is a lie for truth? largely is manifest thy folly; Repent if thy heart be not void of shame, for what thou hast spoken herein; and let the Reader understand this difference, thou sayst the blood of Christ, was shed before the foundation of the world, according to that Scripture, Rev. 13. I say thou perverts the Scripture, and liest grossly in the main thing itself, and saith it is 
Read the Scriptutes mark the sense. betwixt before. and from.  since, or from the foundation of the world; let the honest judge, and now it is seen, the lie rests upon thy own head; who wrists the Scripture; and belies the Lord, and me, and goes on in thy wickedness after reproof, and take thou the Ranters, they are thy companinons, in lying and sinning, and not ours.  
And further thou art offended that I should say, and would fain reckon it for a lie, that all thy work is a secret smiting, and an obscure shooting against the manifestation of Christ within, which words I own to be truth concerning these, and am not ashamed of them, though thou say, I say falsely, and when the book of thy conscience is opened, thou shalt confess it, only I leave 
* viz that which you said; there was nothing in any man to be taken notice of; this is a denying of him within.  this to be consideredseriously and judged by them who are spiritual, and they shall be my witnesses, and the lie is of thee and thy father, whose wickedness is sufficiently seen by what is said, if I should say no more; again thou sayst it is an untruth of thee, to say thou art one of those that do preach for hire, through covetousness making merchandise of souls, my words are not so laid down, thou hast rested them for thy purpose, though it avails nothing: but I said thou art in their steps, that through covetousness with feigned words, makes merchandise of souls and thou art found among them that preaches for hire, and I have spoken the truth herein, let the light in all consciences judge, who are not seared in many things, I might instance that thou art in their steps, and among them that act such things as further may be proved, and the wisdom of God so fore saw, to keep me clear and my words to be defended, though I expected no less from thee, as to this thing, then is come to pass, but the lie is of thyself, who would deny the 
* the truth is he is in their steps, and among them;  truth; the next thing that thou wilt charge upon me to be a lie, I pass, here the Reader may expect it in its place, and though thou say the Ranters and I and my fellows are of the same mind in many things &c.  
To which I Reply, Their practices I deny, and the ground in which they stand and their false doctrines yet dare we not deny any truth as it is in Christ; though they, as thou may profess it in words, which is seldom they do, for we have respect unto the truth, for the truth's sake only, but how uncharitable art thou in thy measure and judgement: Consider, as if he should say, J. Bunion is of the same mind with the Pope in many things; the Pope holds Christ was born of Mary, and was crucified and raised again, and ascended, &c. And this holds John Bunion, and is of the same mind with the Pope in many things; and therefore must partake of the same plagues with the Pope as thou said of us, though thou hast by unequal measure thus judged us, yet I render not evil for evil, but in love to thy soul, shows thee thy folly and weakness.  
Then thou goes on having passed by the two 
* viz. that the Quaker● undervalues the Lord Jesus, and doth not lay him for their ●oundation.  slanders cast upan us, by John Burton, in your first book which I charged you withal in mine to which not one word as to evidence your slanders but hath slipped it over as a foul guilty man, which charge stands upon you both; that you are slanderers herein, and my first answer I am not ashamed of, though you snarl much about it, and would taint it or undermine it: but thy subtlety is to weak, truth confounds thee and thy simplicity, which is that we prize the Lord Jesus Christ, God man to be precious unto us, and hath owned him alone to be the foundation whom God hath lied, and in his light we are saved, &c.  
As I said in Page 7. against which words thou canst not justly except, nor yet prove the contrary and yet as a man that loves to hear thy own tongue, thou lays down many things impertinent as to the cause in hand.  
But it had been more honest to have helped thy brother Burton, from under my true charge and cleared the truth if thou had been able, but thou hast left him in the dirt under the charge of a slanderer; and art unfaithful to him, and goes about to inquire what it is (as thou sayst) to lay Christ for a foundation; thou confesses what I have said is fairly spoken, and yet thy envious mind and unbelieving heart seems to be offended at my words, and to them that can believe I speak plainly, and doth not beg thy belief, nor any maes, but commends myself to every man's conscience in the fight of God, and knows no other Jesus, nor Saviour, nor Foundation, than he that John was sent to prepare the way before, who was, and is, and is to come; who said I am the light of the World, and now my words are defended to be truth in the fight of them that are spiritual; and thou and such may hear▪ but must not understand, who have hardened your hearts lest you should believe, and therefare is given up to gainsayings, till the wrath of God break out against you; and let John Burton remember my words, where I said he is fallen into the pit which he digged for another, and he undervalues the Lord Jesus▪ whose doctrine is to speak truth, but he hath lied and slandered and so is out of Christ the foundation, and undervalues him, who keeps not his sayings, but is a worker in darkness, and not in the light: And as to that where I say, thus much is the mind of the penman's spirit, (of the first Epistle of the first book) secretly smiting at the doctrine of true faith and salvation (to wit) Christ within, I have said the truth in righteousness, and do own my words though thou say I have done him a great deal of wrong, &c.  
But I leave it to be judged by them that are spiritual, and not unto thee, to give false meaning of my words, and doth not he say in that Epistle of some that have been depending too much upon some thing they call Christ, and the righteousness of Christ within them, &c.  
Let the wise in heart judge, whether this be not as I have said, even a secret smiting against Christ within, without which as I have said, there can be no salvation, for he that hath not Christ in him, is a reprobate, and this I speak, not in opposition, but as a testimony of Christ Jesus, that died, and rose again, and ascended, who is within, and without also, and if any preach another Jesus, let him be accursed, and repent, who art in the wrong doing thyself, falsely charging me; noting in the margin, with speaking falsely, when I spoke the truth, and the false speaking rests at thy door, and is driven thither with the power of truth.  
Then whereas thou would justify thy former wickedness, in charging the Quakers to be decievers, against my just answer 
* The children of God were ever counted deceivers by this generation, but the way which he called delusion do we worship, the true God, &c.  in page 8. of mine; which stands free from any of thy vain arguments, and uncontrolled though resisted, but it appears my words sticks close unto thee; and torments thee, and that we are deceivers thou sayst it will easily appear with much impudence confidence, thy arguments we shall try.  
And (Sayst thou) First, the Quakers deny the man Christ Jesus without them, and own Christ no other ways but as he is within, &c.  
Reply, How impudent art thou in forging lie after lie, and building them up in thy work one upon another, and a wicked course thou takes to clear thy former slanders, truly charged upon thee in my first, even by laying another upon it.  
Friend, By this thy deceitful flander, while thou hast thought to prove us deceivers, hath proved thyself one, even a false accuser, mayst thou not blush to say we own Christ no otherways, then as he is within? we own him which was, is, and is to come, who is within us, and without us, as I have said in my first, we own him as the Scripture speaks of him, and it is known to the Lord, and in his sight we are approved, whether thou be ieve it or not; for I beg not belief of thee, but leaves thy double slanders to be read, and judged of, by all honest people, and in the interim, know it is a bad way to prove us deceivers by thy lies, this the rather is a witness to us that we are of God, and against thee, to be of the Devil, who was a liar from the beginning, and thou his Child succeeds him; in lying.  
Thy second proof is, That we are deceivers, because (saith thou) We do persuade souls that Christ is crucified in them, dead within them, kept down with something within them, which was never taught by them that spoke the Scriptures, &c.  
Reply, These words are falsely laid down, but what thinkest thou of such who might crucify to themselves 
* Or in themselves.  a fresh the Son of God, and put him to open shame, as it is written, this they could not do, above stars, they being men upon the earth, and Christ was sent to preach to the spirits in Prison, he that can read let him understand this doctrine was preached by them that spoke forth the Scriptures, who had the spirit of God, but in blindness I find thee, and I think so I must leave thee: and doth not feed the Serpent, yet my words are plain to him that hath an understanding, and an ear open, and deceiver belongs to thee, and at thy door it lies, and thou cannot remove it.  
Farther (thou sayst) We persuade souls that that man that was borne of the Virgin Mary, is not above the clouds, and the stars, when as the Scripture saith a cloud received him out of their sight.  
Reply, This is another lie, uttered without fear or knowledge, or honesty, we do not persuade souls to believe any such thing, but bears witness to the truth of that Scripture, that a cloud received him out of their sight, and we say he is out of their sight and must appear again in sight, and this is a wicked way of thee, to prove us deceivers, by slandering us, adding more to thy own sin, and the more will be thy burden, in the day of the Lord when plagues and torment is thy portion, from which thou shalt not fly, though now thou be above shame.  
Farther, (Sayst thou) We persuade souls not to believe that, that man that was crucified, and rose again, &c. Shall so come again to judgement, as he went away, and shall raise up men and women out of their graves, and cause them to come into the valley of Jehoshaphat, thou sayst we strive to beat souls off from believing this, &c.  
Reply, O how swiftly thy lying tongue runs without fear, as though neither God nor man took notice of thee, or that ever thou should be called to question for them, many lies together thou hast here folded up in one, thy lies I deny, and this to be one; hast thou set thyself to tell lies O abominable wickedness Mayst thou not tremble? when thou considers what thou falsely sayst of us contrary to my words, who said in the truth of my heart, we own him to be what the Scripture speaks of him and not otherwise? it seems thou cannot believe when I speak truth; I number up thy lies and returns them back to thee to read, and by all this; is it not true, that thou art of the same spirit with thy fellow, and abounds more in lies, as I said in my first, his was but about 3, thine manifold more, but thy lies is no testimony against us, that we are deceivers, but they shall lay heavy upon thee at one day, when we shall be clear, for in the affirmive.  
I further say that, that Christ Jesus that was crucified, and rose again, shall come as he went away to judgement, and the dead shall be raised, and every man shall receive according to their deeds, and he shall set to judge the Heathen round about, according to Joel 3. and thy portion in that day shall be howling and gnashing of teeth, for the liars Portion is the lake.  
Thou sayst 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.  
Reply, I put thee to prove that they are contrary or divided one against the other, for thus Christ saith, I will send you the comforter even the spirit of truth, which must needs be the spirit of Christ and he shall reprove or convince the world of sin, and of righteousness; now mark that same spirit of the Father and of the Son, who is the comforter of the Saints is the same, and not another that doth reprove the world, he that can read let him understand the world cannot receive the comforter yet have they given to them that which doth reprove them; which is with the light of Christ Jesus, of the same, and not contrary nor divided; if thou hast an ear, thou may hear, the error is in thyself who art without understanding.  
Further thou sayst, They say that every one hath that which is like the spirit of Christ, even as God, as the spirit of Christ, which thou sayst is desperate blasphemy, and cries out with an outcry, O wonderful deceit! &c.  
Reply, I would have all to take notice, that thou hast wronged my words, in wresting of them for thy wicked purpose, to have a ground of slander, there is no such words in the tenth Page of my book, which thou quoatest, but in one place, I say, till thou prove the light of Christ John 1. 9 (which thou confesses every man hath) to be contrary to the spirit of Christ, (Mark) I shall say every man hath that which is one in union, and like the spirit of Christ, even as good as the spirit of Christ, according to its measure; these words I must own.  
But let the sober Reader take notice how foully thou hast wronged my words 
* Till he could prove the light, Jo. 1. 9 to be contrary to the Spirit of Christ, when he prays his I may shut my mouth.  leaving out the strength of them, to take occasion of slander, when thou had proved the light of Christ (which in John 1. 9 is spoken of) to be contrary to the spirit of Christ, then had been a better season, for this charge against me:  
O thou impudent and shameless man! so unjustly to deal against the upright, who envies thee not but pities thee therefore when thou or any man can prove the light of Christ spoken of John 1. 9 and John 8. 12. to be contrary to the spirit of Christ, than I may own the judgement and charge upon me, but till than thou art proved a liar; for the light of Christ spoken of John 1. 9 that light is one in union, and not contrary, and is of the likeness of the spirit of Christ, and as 
* The witness is as good as the Judge; in measure.  good in its measure, and these words I stand to, to vindicate against all thy lies, and wresting of words and outcries, who is an unfit fellow to judge what blasphemy is, who is so blind that thou knowest not the difference of words, betwixt, before, and from, as I have showed:  
Repent, If so be thou may find mercy.  
Then further thou sayst to cover myself and deceit, I do apply, that which should be to the children of God, &c. And yet cannot reprehend my answer, which is just and faithful, that the Children of God were always counted deceivers, and this is true, as thyself confesses but wickedly saith in thy answer, and most lyingly too, and blasphemy is fallen out of thy mouth, The Devil knows how to take children's bread, and cast it to dogs.  
Reply, Now let all consider what thou hast said, Christ Jesus is the bread of life that came down from Heaven, the children's bread, and they have no other, Now the Devil cannot take Christ Jesus who only is the children's bread, and give him to dogs, O horrid! canst thou behold this, and not be smitten to the heart, what wickedness and ignorance lodges in that heart that can utter those things; Though thou think, thou hast done bravely in thus saying, yet the wisdom of God turns thy words upon thy own head into confusion and grievious error, I deny it though thou affirm it, that the Devil can take, or knows how to take Christ Jesus and give him to dogs.  
Further thou sayst, I am grieved, that thou shouldest say none but a company of Notionist and Ranters, &c. are carried with the Quakers, &c. and sayst thou, this appears in all men's sight, &c.  
Reply, Thou art a liar, I am not grieved at thy flanders and wicked reproaches, But rather rejoices therein, that I am one worthy to bear them, and all men that can see, sees thee a false accuser herein, for such who have feared the Lord, and served him, and are, and have been honest and upright to God and man, have owned us, and have been neither Ranters nor such like; and we rejoice, if any that hath been so, be turned from it unto God, to live in righteousness though thou note it for a false thing in the margin. (But to make it appear false thou hast corrupted my words) which are though some of all sorts of people be brought to God, yet thou 
* The words seems to be are left out, by him which carry the strength of my words.  seems to be offended herewith, and these my words are true upon thy head, for I ask not withstanding some were such, are they such who are in wickedness, since they owned us? then why dost thou wickedly (as though thou wert offended at it) upraides us, that such, or such are carried away with us, as though none else which is thy lie uttered in thy hastiness.  
And whereas thou art offended, (thou sayst) that I should say thou art like the Pharisees, whether I spoke so or no, how ever I own that thou art like them (at least) even one among them.  
As further I shall manifest, than thou hast over-leapt (with a false excuse of passing by many railings as thou sayst) which it seems troubles thee that I should truly 
* In my first book.  charge thee to bring forth lies without fear, and that the Ranters and light Notionists, and thee we deny, till you to turn to the Lord by repentance, and if you turn from your iniquity we dare not deny you.  
And further I truly charge thee, that thou art puffed up in thy lies and slanders, and advanceth thyself above the Innocent, who exceeds thee in faith towards God, and in good works towards man, and whose conversation is in heaven, but thine is among the hirelings, &c. And this thou hast skipped over, as a deceitful child, with a poor excuse, which thou may be ashamed to call these railings, but that thy heart is void of shame, let the sober Reader judge else, than thou sayst I stumble at that, wherein in thy first thou said the Devil persuades these men to believe,  
First, That salvation was not completely wrought out for sinners by the man Christ Jesus, &c.  
Reply, Here thou art a liar again, I stumble not, for I walk in the light and doth not stumble, but I reproved thy lie, and slander, and said this accusation is clearly false wickedly cast upon us, for there is no salvation in any other, neither is it wrought by any other, but by Jesus Christ, &c. As page the 9 of my first may be read, but thou hast not at all removed, the true charge against thee, that I charged upon thee, upon these words (viz.) a believer of lies, a slanderer, a false accuser, which stands true upon thee still, and will for ever till thou remove it by repentance, for thou canst never clear thyself any other ways, and thou sayst I have left some words out, but this is but a poor catch, for do I not make an Et caettera at the end of thy words, and if thou wert not too ignorant, thou mightest understand that which follows is included and conjoined.  
Then thou goest on, and sayst I am offended that thou should say the Devil deceives souls by bidding them follow the light that they brought into the world with them, telling them that will lead into the kingdom &c.  
Now my answer to this is sober, and just 
* Page 10. of my first.  as will appear, though thou say vainly, I seem to be gravelled, because I informed thy mistake, who said pervertingly either in subtlety or for want of wit, the light which they brought into the world with them; when as the Scripture saith, Christ is the light which lighteth every man that comes into the world, Joh. 1. 9 which light as I did I do affirm, will lead into the kingdom of peace and rest, and deny it if thou canst, for the light of Christ, doth reveal Christ, and the light lighteth every man that cometh into the world, than thou heaps up many words though thou falsely say, I corrupt that Scripture Ja. 8. yet I lay it down in its own words, and saith, that is or was the true light, that lights every man that comes into the world, and that light (which hath so done) will lead all that believes into the kingdom, for Christ saith I am the light of the world, and though thou ignorantly would seem to say this is error, yet I affirm it that h●, the same which saith I am the light of the world, is he, and no other, which lighteth every man that comes into the world and this I suppose thou wilt call a filthy error, but the filthiness is in thy own heart and error too, through ignorance of the knowledge of the things of God, who would fain (if thou could) make it appear, that that Christ which lighteth every man that comes into the world, John 1. 9 is not the same that saith I am the light of the world, John 8. 12. Thy confused words seems to carry this meaning, let the Reader judge, whether that be not the same Christ Jesus, which John speaks of; Jobn 1. 9 as it is written of John 8. 12. and though thou ignorantly say I would have room to broach my folly, yet thou lets out of thy vessel insides of leaves, of lies slanders and folly and thou sayst, when he said I am the light of the world, he was without he did not mean any light within, and thou presumptuously bids me deny this if I can, to which I say, the same Christ, which said I am the light of the world, was he which was before Abraham, who was a light to the Gentiles, and lighteth every man in the world; yea, he was and is given to be a light, where his person (which was supposed the son of Joseph) never came, and do thou deny this if thou can that all men may see thy folly, for there is not many Christ's, but one Christ, which is not only within but without, not only without, but within, but is all and in all, let him that reads understand.  
Then thou sayst, the light wherewith Christ, as he is God, lighted every one, is the soul of man, which is the life of the body, and is a creature and hath one faculty of its own Nature called conscience.  
Reply, Now let's try this doctrine and consider what thou hast said, it amounts to thus much that conscience is of the nature of the soul of man▪ and the soul is the light of Christ, as God.  
Therefore thou hast said the conscience is the light of God which must needs be without sin, this is more than I have or dare say, I might here fitly ask thee, if thou know what the word conscience signifies, in true understanding, and yet though thou hast uttered this that conscience is a faculty of the soul, which thou sayst is the light of Christ as God, which light of God must needs be of the nature of God pure and not impure, yet in the next page thou sayst, Conscience is a poor dunghill, creature in comparison of the spirit, &c. and in another page calls conscience poor, so empty beggarly things, &c.  
What now John Bunion; is that which thou hast concluded to be the light of God, but a dunghill creature and lo, and empty and beggarly in comparison &c. For shame cease such Divinity, lest all thy fellows reprove thee; O how doth thy ignorant zeal lead thee into snares and trape thy own feet Conscience which thou sayst is the light of God, is Nature itself▪ then it must needs be that every man's nature (which is sinful say I) is the light of God, O what horrible doctrine this proves in its explanation!  
Blush, and be ashamed when thou considers; then thou cries out in reproof; O wonderful says thou, That men should make a God and Christ of their consciences! I know none that doth it, nor that ever spoke so highly of conscience, as thou hast here done, yet we say our consciences bears us witness in the holy Ghost, and this is our rejoicing, the testimony of our consciences; and if our consciences condemn us not, then have we confidence towards God, and yet makes not God and Christ of our conscience, as thou secretly would charge us withal; then thou goes on and would seem to prove but cannot, that something besides the light of Christ convinceth of sin, but thy reach is too short, though thou wind abroad, and lets thy thoughts into the pit of thy own reason, to bring up a thing to confound truth, but cannot; for this is thy proof, where they were all convinced by their own consciences Jo. 8. Now all these I say were men come into the world, and therefore according to Jo. 1. 9 were lighted with the light of Christ, and thou hast confessed that conscience is the light of Christ as God; which is no less than I have affirmed, then wherefore hast thou waded so far, when at the end thou art forced to confess my position, thy words being explained, that it is the light of Christ that doth convince of sin, and can find no other thing besides that, than thou sayst, here is something besides the spirit of Christ that doth convince of sin &c.  
But yet I say, nothing besides the light of Christ, as thou hast confessed, and that was that only which I affirmed in the 10 page of mine▪ about which thou hast made all this stir and to no purpose, (as to prove any thing convinceth of sin but the light of Christ) and in that I said he that convinceth of sin against the law leads up into the fulfilling of the law, which still I own, though the world would contradict it but cannot, and I clearly see thou hast not reached the understanding of my words, But answere●●hy own conceiving and not my words, for I do not say or think that righteousness comes by the law, yet that is righteousness, which condemneth that which breaks the law, if thou hast an ear thou may hear, and as I said it is the word of truth, the righteousness of the law must needs be fulfilled in judgement, upon you all, and by Christ Jesus in you, if ever you receive the salvation to your souls, and thou hast not yet learned what I mean, and though thou say that for justification, thou looks beyond the law to the son of Mary; but I say thou must not look beyond it for condemnation; who are in transgression, and not reconciled to God, through condemnation in the flesh, for it will reach you to condemnation, and thou sayst, Thou understands that I do in all my disoourse disown Christ without, by pretending to a Christ within, To which I say thy understanding deceives thee, who, it may be feared, blinds thy own eyes; that thy conscience may not condemn thee for slandering, but while I am approved in the sight of God, of those things whereof thou accuses me falsely, and wickedly, I matter nothing what a liars judgement is of me, my answer to thy 6 Query shall prove me clear, and thee a liar herein, that we own God's Christ as the Scripture deelares of him as I have said, and the darkness of my words is to blind the eye of subtlety, and not to deceive the hearts of the simple, (though thou would say it) see if thou now can tell what I say.  
And whereas thou art offended that I say many more things in thy book I pass by, as being not pertinent to the thing in hand, my words are true, for the thing in hand was proving us decievers, and that was the most of that I meddled withal, or ●urposed to oppose; and to other things that thou speakest of in short, my answer was, and is the words (or some of them) I own, and thy voice I deny without any blaspheming or error, in the view of all the world (though thou would say it) for whatsoever a lying spirit speaks, I deny it to be the voice of Christ, though it may be some of his words and thy spirit is a lying I pirt; & though thou be offended that I should say fools loves to be meddling; yet its true enough, is not he a fool who is alyer and a slanderer, ●●at understands not betwixt before a time, and since a time, judged in thy own conscience, and thy fair words, as that it must needs be (Sayst thou) That the Saints of God must be called foolos, &c. I say neved presume the name of Saint, but clear thyself of thy lies and slanders, and perverting Scriptures, and learn the First principle of Religion, Even that which Condemns thee.  
And as to that which I say is true, that the Pope can speak as much of Christ without as thou, I own it, and may add; I believe he can speak more than thou of Christ without, and with as good or better understanding; though both a like sar from the Kingdom of God; yet in thy answer, thou asks me if I put no difference betwixt the speaking of; and believing in Christ without; Yea, I do a great deal for he that believes in in him hath the witness in himself of him, and his heart is purified, and he is a new creature, which thou art not, but thou I suppose would be reckoned a Believer, for I think the Pope hath both more words, and more good works and makes as much conscience of lying and false accusing as thou, for aught as may be understood, of a tree by the fruits, which is our way to judge as Christ hath given us example; then in that I said thou hast answered thyself a question deceitful, thou art offended, and boasts thyself against me, Charging me to be an enemy to the truth, and the like, in that I did not manifest thy deceit; but now I shall, therefore to stop thy proud boasts in that answer thou calls it a sad doctrine which saith, follow the light which Christ hath enlightned every man withal, and other such like things following that question which are deceitful, and wicked, and thou thereby is proved the enemy to truth thyself, and thou and thy words are both deceitful and therefore boast not thyself: then thou answers my Question which was, doth not the Scripture witness that all who have not Christ within are Reprobates; the Question is sound, and of worth to be noted, and in thy answer thou says, yes it is true, to which I soberly Reply, than what a condition are all in, that hath not Christ within, nor no knowledge of him, but what they have of him as he is without, by the letter without do thou consider this; and whether it be not of the chiefest prize to life and salvation, to wait for him, and seek for him within, seeing all that have not him within are Reprobates.  
But farther thou would seem to manifest a great deal of folly in me when all the folly lies in thy own bosom, and by thy confused words, I understand, thou grounds thy answer upon a lie, and false understanding, and therefore brings thy false reproof, as if I should hold forth that every man hath received Christ or the Spirit of Christ in him.  
This I have never said, but that every man hath the light of Christ given him which I say is one in union, with the spirit of Christ; and I say Christ is given to all, but all receives him not and I see thou understands not my former words that I write in answer to one of thy Queries thou cannot distinguish betwixt a thing being given of God, & a thing being received by man, so that the folly is fallen back, on thee take it who understands not my words but opposes thy own conceivings and false understanding and though I might more truly apply this word folly in that extent, than thou applied the like word to thyself in this same page, yet I leave it to the judgement of the serious Reader, and says thy folly is want of wit in the World, and not for Christ's sake, than thou would defend thy first wickedness, in that thou said the devil deceives souls by persuading them to follow the light within, which all men have, but my answer to it thou hast not reached, in that I said, he that comes to life eternal must follow the light within which Christ hath given, which stands over thy head for ever to be truth, but yet how blind art thou in confessing the light within, even conscience is the light of Christ as God, and it sayeth the Devil deceives souls by bidding follow the light within.  
O abominable doctrine! what doth the Devil deceive souls by bidding follow the light of Christ as God? so John Bunnions doctrine is, let it be noted; now see thou thy folly how it is manifest, and thy pitiful evasions are weighed, instead of contradicting my former sufficient answer, which thou could no way reach to wrest, or otherwise to answer it, asks a question, which I may answer as soon as thou hast sufficiently replied to my former answer and this is in part an answer to it, it is heresy to say that the light of God (any light of God or Christ) can or doth deceive the soul, and though thou stumble at it, I said well in saying that thy whole purpose is a secret smiting against the light within, let the Reader judge▪  
And now to manifest thy ignorance fuly; thou hast confessed the light within even conscience is the light of God; hast not thou cause to repent of these absurdities and blindness who holds forth that the Devil deceives souls by the light of God, seeing thou can find no light within man but that which thou confesses.  
Then thou says, Thy whole design was first to show souls where salvation is to be had, namely in Christ without, and yet hath confessed all that hath him not within are Reprobates, and such have not salvation by him without; Consider therefore without Christ within no salvation, as I have said, and thou hast confessed it, (Mark it) then to clear thyself from contradiction which I charged thee with, thou would cast a confusion upon me, in that thou says, I would make a defiled conscience, the law and spirit of Christ to be all one, This is falsely spoken, I have never said nor thought that a defiled conscience is the Law and Spirit of Christ a liar thou art to be noted, and this lie adds to the number and yet consider thou hast said (Several times) that conscience is the light of Christ, as God; and now calls conscience defiled, is the light of God defiled? J●hn Bunion saith so, O horrid! read thou thy confusion and grievious error which is brought to thy door, and there I leave it; thou may blush and all thy witness at this; and in that thou calls my answer scolding, against thy Epistle, and presumptuously sayst, The truth of which thou could be willing to seal with thy Blood.  
Reply, scolding I deny, but I have reproved thy lies in the authority of the Lord, and be not so proudly puffed up in boasting: what says thou? shall thy blood go for this that the Quakers are deceivers and that the devil deceives souls by bidding them follow the light within which thou sayst is conscience, which thou confesses is the light of God, & that the blood of Christ was shed before the world was, and that the Scripture say so, and that we deny that Salvation was completely wrought by the man Christ Jesus, with several other things noted for lies; what says thou John Buniot? art thou so desperate as that thou wilt hazard thy blood upon this account? if it be so, sure the Devil hath great power over thee; cease thy boasting lest the Lord make thee an example, and though thou would exhort me, thy spirit I deny, and so thy words I judge, and cannot receive good from an evil Spirit; then thou comes on falling on thy own foul ignorance again, and would fain clear thyself, but by thy stirring thy own wickedness herein, thou makes it cast an odious sight to all that pass by, (we may follow thee a little, seeing thou art not yet weary) and fain would thou make it appear that the blood of Christ was shed before the world was; & sayst it was in God's account, but to this I have spoken and largely showed thy blindness to all men, and adds this upon thy head, thou art a liar and perverter of Scripture to say that the blood of Christ was shed before the world was.  
And further thou art a liar, to say that God accounts a thing for truth which is a lie, a sad error and wicked.  
And further thou art a liar, to say that I corrupt thy words, for I had not laid open thy nakedness so fully, if thou had not persisted in thy blindness, as now I am forced to do, but enough of this and more than ever thou canst clear thyself of honestly, and yet to cover thy own shame charges me falsely with folly to speak evil of things I know not, or else with madness, &c.  
Reply, Friend be not so confident, I know the difference betwixt, before, and since, or from, and know that God accounts not a lie for truth (as thou holds out) thy own folly and madness, behold, who commits iniquity, in lying on the Scripture, and on God, and on me, and yet persists after a sober reproof, and resists the reprover with opprobrious words, let confusion of face cover thy impudent forehead, while I forgive thee and seeks not vengeance against thee, then through thy mistake of my words, thou hast falsely gathered a subject to oppose, and fights with thy own understanding mightily, and thinks thou confounds me, and it's thyself▪ for however thou understands my words, either for want of wit, or otherwise, it never entered into my thoughts, with charging thee to believe that Christ is a type, only I charge thee that thou said so of others, So that I think this is a mistake in thee for want of knowledge to understand my rehearsal of thy words, being transcribed at the shortest, not to fill volumes, and through thy own misunderstanding of my laying down the words, thou heavily yet vainly charges me with corrupting thy words, which God is my witness I have not done, though thou be guilty herein.  
But further, I deal plainly, and slanders not in secret, as thou dost, we do not look on Christ to be but a shadow and type, if thou affirm I shall answer further, and as to that (thou sayst) I say Jesus is the substance of that answer to I stand though thou say, Thou doubts I do not speak plainly, &c.  
Reply, As I have said I seek not a proof of my faith of thee, nor any man, nor do I beg thy belief, while I am approved in the sight of God, herein I matter not what a lying spirit doubts of me, so that what vain arguments, or Queries thou raises from thy own false doubt I pass by, being by the present thing branching out in things on the by, if I should examine every particular, I might fill a volume.  
And whereas thou hast answered my question, which is; did Christ put an end to the law for them, who yet live in the transgression of the law, or doth he justify that which the law condemns, before the work of the law be finished? In thy answer thou sayst, Christ did put an end to the law for righteousness, for all that the father hath given him, This is little to the Question:  
I say that transgressors of the law are not Christ's but children of disobedience, and children of wrath, and such God hath not given to Christ, who are his enemies, nor Christ to them is not given, but to condemn them in that estate and thou sayst there is many given to Christ, who yet lives in their sins, the Apostle John saith, he that sins is of the Devil, and hath not known God, and such as are of the devil are not Christ's, and in that I said doth Christ justify that which the law condemns before the work of the law be finished, and not one tittle of the law shall fail, till all be fulfilled, thou hast not reached the understanding of my words, for while disobedience stands & the transgressor lives, the work of the law is not finished nor fulfilled, but to that is condemnation and not justification, if thou hast an ear thou Mayst hear, for he that transgresseth the law is an enemy to Christ, and Christ fulfils not the law for his enemies they must bear their own burden, and though this thou cannot understand now, yet in the day of judgement shalt thou feel it, and when the burden of thy own iniquity is upon thee, then shalt thou confess to what I have said, and read me in what now thou canst not understand, and in the mean time I deny that Christ hath put an end to the law for thee, who art a liar, and breaks one, and so is guilty of all.  
Many of thy words might be weighed and searched, but I am no picker of quarrels, but to my last Query, thou sayst little to the purpose, which is; what assurance have any, that the law is fulfilled for them, who are yet transgressors of it, in themselves? but sayst, Assurance comes through believing and obedience to the law is a fruit of believing, &c. Saying every one that hath the hope of the Son of God purifies himself as he (Christ) is pure.  
Reply, than he that hath not the fruit, (viz.) obedience to the law, we may judge by the fruit, or for want of fruit is no believer; and he that is not purified as he is pure (Christ) hath not the hope of being the Son of God, but is without hope, now see where thou art, why it breaks the law, and is without (thy own noted) fruit of believing neither is purified as he is pure, and so is without hope, this is according to thy own affirmation, if thou cannot bear it blame thyself for laying down such a position, as hath proved thyself to be an unbeliever and without hope; and so without God in the world; one that is for condemnation, and to be judged into the state where now thou stands.  
And whereas thou sayst, I would lay assurance on obedience to the law. thou liest in this also, my words are, the law must be fulfilled in you by Christ, in judgement and in righteousness, if ever you receive salvation▪ and these words are true against all thy opposition, neither do I affirm that by the deeds of the law any flesh living shall be justified (but the contrary) though thou would falsely (yet secretly) cast it upon me, and wickedly calls this my frothy argument, where I said the Law convinceth and is a schoolmaster to bring to Christ, &c.  
But the froth proceeds out of thy mouth, for this argument comprehends thee, and stands out of thy reach for all thy detestable speeches against me, and the truth, and the rest of my following words thou hast passed by, where I say, who owns not that which convinceth of sin, how can they own him that takes it away by his blood? and this is truth, and tell me in justness according to my first Query in that page, how is sin taken away from thee, more than from the Pope, seeing neither of you hath the fruit of ceasing to commit sin, and art not thou in the froth, who opposes me as though (I should say yet never did nor thought) that justification must be sought by the deeds of the Law and so gathers a false conception, and fights with it, and keeps thyself doing in 9 sheets against 4 and yet hath passed over many special things, almost the chiefest, and though no flesh shall be justified by the deeds of the law, yet must all flesh living be condemned for the transgression of the law by Christ, who freely gives life to all that believes, if thou hast an ear thou may hear; in the next thou seems (or would at least) to defend thyself from my charge which shall (if it doth not) lay heavy upon thee, which is that I call thee slanderer, and truly too, from thy words where thou falsely accused the Quakers with boasting, and hypocrisy, and in thy answer thou sayst, I need not be offended, for thou dost not know our fellow for boasting in that (thou sayst) we cry up ourselves and condemn all others, &c.  
But this is no proof of the former accusation but an addition to thy former wickedness, let honest men consider I asked thee when thou did hear any of them boast or see them live in hypocrisy, but not a word to this sober desire, but adds sin to sin a bad way to clear thyself and thy God; be ashamed, crying up self, we deny, but yet must say or else say falsely that we are of God and the whole world lies in wickedness, and he that is of God heareth us, and is one with us and this is as the Saints testified, and is neither boasting nor hypocrisy, then to my question which was, will that faith which is without works justify, and thou sayst no, & c,  
Then I Reply, what is thy condition and theirs, who are not only without works of faith; but in the very works of darkness, as lying and self accusing, &c. And seeing thou sayst no, Consider, whether thou have faith and whether thy works which are like good works proceed not from the unbeleiving ground, and this I add to my next I asked which thou hast passed by, must not every one receive according to their deeds, in the day of judgement, and then thou runs out in high words against me, in that I said, if to talk of him (Christ) his birth, blood, &c. Were faith in him, and living by faith, than few would want it; and further I add the Pope himself would have it, and my words are just and honest, without exception or contradiction, but only that something thou must needs say; though thou say many can talk of Christ, that will fall short of Heaven, &c. And asks me a question, and sayst is there not enough in them, (viz.) birth blood, &c. to justify, &c. I answer the knowledge of all things whatsoever without, will not justify, except Christ be within, and if he be within, the power of his life, blood, birth, &c. is known and received and felt, and in this I preach, not any other Gospel than the Apostles, who said, say not who shall ascend or descend to fetch him, (Mark) but it saith it, the word of faith (or of the Gospel) which are not divided, 
Rom. 10.  is nigh thee in thy mouth, and in thy heart, and thou falsely again charges the Quakers with corrupting, (and beguiling many) by those Scriptures.  
Reply, Beguiling is thy own, and corrupting of Scriptures too, as is proved, and while thou accuses us falsely in these things, thyself art proved truly guilty, in the sight of all that are spiritual, and as to thy charging me That the man Christ Jesus is not very pleasant to me, And with scolding, &c.  
Thy slanders I bear with patience, and thy reproaches which is not for evil but for Christ's sake, who died at Jerusalem, and is revealed in me, and for shame cease to say Thou art ruled by Scripture, a liar, and slanderer, and perverter of Scriptures, is not led with the spirit that gave forth the Scripture but is ruled by the Devil, and is out of Scripture rule, than thou goes on and would justify thy ignorant saying, How are they deceived who own Cbrist; no otherwise then as he was before the world began, &c.  
And my 
* Page the 14 of my first.  answer to it thou hast not touched nor truly contradicted which stands over thee and is sufficient to all honest people, and Christ we own the same yesterday to day and for ever; and doth believe the father granted that request, and he is glorified with the same glory that he had before the world was, and though thou tell me of a double meaning yet in plainness I speak without doubleness the fault is in thy weakness, and sottishness, and blindness of heart, who knows not that which is infinite and immortal, and eternal the flesh of Christ's body is so.  
Then thou falsely charges me again (in that I said) if every spirit be of God which doth in words confess thus (viz.) that Christ was with the father before the world was (was borne and suffered in the flesh and was buried and raised, &c.) then is not the Pope himself antichrist, &c. As (in my 14. page) which putting on a veil and venturing upon thy words.  
But I have spoken the truth herein let that in thy conscience answer in nakedness without a veil, the veil is on thy heart, and thou cannot understand me, and so this is thy simple policy to say the veil is on me, and what of that if I ventured on it, it is but in the fear of God, though I should say I deny all that thou sayst, or the speaking of any thing, for I do not own thy voice, though some of thy words be true, and though thou speak words of truth, yet therefore I reprove thee, and sometimes may not let it pass for truth, for Christ is my example herein, who reproved the Devils, though they confessed him, (Mark that) but the chief part of my words are passed over, and read over again and see if it is not truth it self, where I said it is not much better nor more accepted to confess Christ in words to become, and yet in works to deny him, than it is both in words and works to deny him, the one is wicked in profaneness, the other in hypocrisy, the one is a liar, and the other a false witness, and let the honest Judge; then whereas I said Christ is a mystery and unto him he is light, and shall be salvation where his person, supposed son of Joseph, never came; which words are true, not gainsaied by thee, though thou ask, Did he obtain salvation for any without that body which he took of the Virgin.  
Answ. That body which was begotten by the holy Ghost is not so carnal as thou supposest, and that spiritual Rock which followed them saved them, and the same son of God the Saviour who was borne a Child to them, was the Prince of peace, yea, the everlasting Father, but thy eye sees not this, and therefore thou sayst, here's the place where he is not, and the place where he hath not been, (Now thou sayst) Thou passes by many things which thou might justly examine, and also many unseemly expressions.  
O thou deceitful heart ● and tongue, is this thy excuse when my words are beyond thy reach either to understand or contradict; thou wants that Spirit which can examine of truth, be it known unto thee, and what are those unseemly expressions? wilt thou slander always in secret without evidence? and if these be they in that I said our innocency will speak when thy black veil of lies is taken away, and this is truth, and is no way but seemly to be spoken to thee, who art an enemy of God; then thou would justify thy further slander, who said, we wrest that Scripture, Jo. 1. 9  
And my answer is, we take it without adding or diminishing, which is true and no lie, nor wresting of it, neither in thy Reply can I find that thou proves it, though many words uttered little to the purpose with adding to thy former slanders, in saying, We would hold that that light is the Spirit of Christ this is not spoken in all my Book, but that it is one in union I say, and not contrary to the Spirit of Christ, but witnesseth of it and to it.  
And thou further saith, We say many things which thou knowest to be blasphemy, This is another lie, prove one blasphemy.  
And further thou sayst, Christ as he is Mediator doth not enlighten every one that comes into the world, &c.  
Reply, Well, thy ignorance and wickedness vents itself forth a pace, let any man read that first of John, and see whether he doth not speak of Christ as Mediator, he saith he was in the beginning with the Father, and was made flesh and dwelled with the Disciples; and his life was the light of men, and the light shined in darkness, and what was he which lighteth every man that comes into the world, and he came to his own but they received him not, but as many as received him to them he gave power to be the Sons of God, &c.  
What sayst thou, Was not this spoken of Christ as Mediator, consider & be instructed rather than let thy blood go for it, however I leave thy doctrine, thy errors herein to be judged by them that are spiritual, and for shame cease such doctrine, the more I rake among the filth, the more vilely and odious it appears, and for thy proof of this doctrine, thou brings Mat. 11. 25. and says here the Father and the Son are speaking one to another, but what doth this prone though it be so, doth it any way follow that John did not speak of Christ as Mediator, John 1. what vain productions thou brings from thy impertinent proofs, let them be weighed and taken notice of honestly, and thou bids me understand thus much, That nature which is conscience, is the light of God.  
I understand thy blindness; if this be so as thou sayst, than man's nature is pure without sin, as the light of God is; and this is error abominable, contrary to the Scripture which saith, all by nature are the children of wrath, is all by the light of God (as thou sayst nature is) children of wrath; so thy Divinity, and take it as it is truly interpreted, I desire not to wrong thy words, thou gives me to understand the greatest ignorance from those things that lately I have heard, no not the like in England; and it is very true, as I said thy folly appears by thy much meddling.  
Then thou asks me, What I will have the light called, wherewith every man in the world is lightened, and because I do not call it the Spirit of Christ, thou (as it were) murmurs; because I have cut of thy occasion, and thou cannot bend thy tongue with any seeming advantage against the truth; but in that I say the light of Christ convinceth of sin, which is true, thou on a sudden produces thy bad consequences, and asks if I call nature the light of Christ, and such like, &c.  
But they all do not prove the contrary, so that which convinceth of sin, is worth minding and taking notice of, by all that ever is saved, and as to that where I say, that which may be known of God was manifest in them even in them that was given up to work unrighteousness, &c.  
I said the truth which thou art not able to contradict in equity, though thou very ignorantly bend thy answer (as if I had said) the knowledge of God was made manifest in them, when I say plainly in my book that they were turned from the knowledge of God, and yet that which might be known of him was manifest in them, and this thou canst not deny, and though my words as laid down are not in the Scripture words in terms, yet have not I said falsely herein, and do not be a prover of that which thou cannot thyself deny, than thou sayst, How feeble an argument is this to prove, that every one hath the Spirit, &c.  
Reply, Thou blind man, did I go about to prove any such thing or make any argument thereupon; we are about the light which Christ hath given or lighted every man in the world withal, which light convinceth of sin, and is not contrary to the Spirit of Christ, unto this was I speaking and this I stood by, and thou conceives another thing from my words and fight against thy own consequences like a man too irrational to understand common English, &c.  
Then thou sayst, Thou passed by other lame arguments which I tumble over like a blind man in a thicket of bushes.  
O be ashamed for ever! thus to evade and shuffle, with such scornful words; I said that which reproves of sin is the gift of the Spirit of God. John 16. and that which makes manifest sin, is light, and whatsoever is reproved is made manifest by the light Ephes. 5. how dare thou call these lame arguments tumbling over? what impudence is in thy heart, so to say? when thou art put to confusion, than such excuses thou brings; Well, some may see thy folly? then to my Question which was, whether that light which every man is lighted withal, is sufficient in itself for life and salvation to every one that believes; if thou say, not wherein is the blame, in God in his light or in the creature, thou sayst, No it is not sufficient, I take it for an answer, and leaves it to be weighed by the sober Reader, and though there be vessels of honour and of dishonour made of the same lump as thou sayst, yet I further Query, is not every man's blood that perisheth of his own head, and is not the Lord clear from the blood of all men, even though they go to destruction, and if the Reader try thy Book over he may judge whose arguments are lame.  
Then whereas thou said, Christ as God hath lighted every man that comes into the world, To which I said, then why dost thou say we wrest that Scripture John 1. 9 seeing thou thyself hast confessed no less than what thou callest wresting in us, and this is truth let all men consider else; that when thou confesses Christ as God hath lighted every man in the world, it is no less than what we say, and that Scripture say, which is, that Christ is the true light, and that is he which lighteth every man that comes into the world; and Mayst not thou be ashamed to call this so scornfully a glavering Answer, not being able to clear thyself from my just charge, in that herein I charged thee with confusion to oppose us, in that which thyself confesseth to be true consider well of it, and let not thy blood go for the truth of all what thou sayst, for I desire it not.  
Further thou cries out, Is this all the wit I have, and wonderful ignorance, Because I said it is not good to neglect following the light, but that every one mind the light of Christ Jesus in them; in answer to thy words which was having said the light which convinceth of sin is the light of Christ as God, which the neglect of, will be sure to damn, as thou sayst, and now let wise men judge of my answer, but thou falls heavily on it; proving that obedience to the law will not justify, and the like which I do not at all affirm but to that I say, the law having its operation upon the disobedient; the justifier comes to be seen, which is he that is the end of the Law, and the law must by him be obeyed or fulfilled in thee, if ever thou be saved from being damned by it.  
Consider of this, when thou hast a better understanding, for its yet hidden from thee, than when thou hast thus cried out against my just Answer, thou tells me what I should have said, Alas poor man, thou reaches not what the knowledge of things eternal is, by that wisdom in which thou art, I need no man to teach me, but the Lord.  
Then thou sayst. Jesus Christ hath obeyed the Law and justified thee, &c.  
Reply, Nay hold, repent first and be turned from thy iniquities, and believe in him, and boast not thyself so proudly; thou art in the transgressions of the Law in disobedience to it, a liar, slanderer, and scorner, one that the Prince of the power of the air rules in a child of wrath, and every one shall die for his own iniquity, and the soul that sins shall die, and wrath to every one that doth evil, and the revelation of the judgements of God; learn what this means, or ask them that are of a better understanding than thyself.  
Then thou seems to mind me of some weakness and cries out, wonderful foolishness, &c.  
Because I said the light of Christ given to every man, Jo. 1. 9 as thou confessest, is not contrary to the Spirit of Christ, and to the grace of God, but is one in their nature (Mark) and a man cannot possibly love one of them and hate another, therefore one they are, in the union leading in the same way, unto the same end, and where doth the Spirit of Christ give light, or that grace of God work or lead if not in the conscience? etc,  
These are my words, Now let honest men consider and John Bunion be silent, what foolishness or wonderful weakness, is in these words, but is only to the wisdom which is devilish, which despiseth truth? or what cause was there to blush when I wrote them? as he impudently saith, who cannot contradict them, nor reprove them, and yet rails upon them: no marvel that thou would pass them, as thou sayst with such a poor shift to evade with a lie that thou hast spoken to it already, when as thou hast not meddled of these things.  
O let not thy impudence so sottishly carry thee, for thy shame is seen and laid open, its good (in thy light) to pass that which confounds thee, which is past answering, so to save thy credit among thy fellows, the cause to blush is in thyself, and it's brought to thy door.  
Then thou pleads for the Scripture to be the rule in opposition to my Question which is not answered, which was, can there be any surer thing for the creature to look to, to walk to life, or to come to God by, than the light of Christ which every man hath given him, &c.  
But thou may for shame cease pleading for Scripture rule, being thyself art so far contrary to it, for he that walks in the life of the Scripture I have union with him, and the light of Christ is a more surer testimony either to witness justification or condemnation, than any man's words without, whatsoever; then my other Question was whether the Turks Jews, and thee and others do serve sin and lust, because Christ hath not given you light to discover your sins, or because you hate that light, that is given, and much to this thou speakest not pertinent, nor answered in plainness, I leave it to the Reader to judge, and to read my answer Page 17. of my first, which clears truth from all what thou hast said against it in this particular.  
Now I come to the next thing, where thou foolishly charges me, That my doctrine is not according to truth, but a lie, Charigng me to affirm that which the Apostle doth deny,  
Because I said the spirit is given to every man, though every man receives it not, and it strives with the wicked though he follow it not, &c.  
My words herein are truth, and no lie, neither contrary to the Scripture, and let the Reader be Judge betwixt us, the Apostle saith the manifestation of the Spirit is given to every man to profit withal, and some of these to whom he writes thus; was wicked, given to incest and idolatry, and other sins, here I prove, it was given to the wicked, and thou confesses the righteous had it, and there is but these two on the face of the earth; Now if thou can find a man that is neither wicked nor righteous than thou hast advantage, than some hath not the manifestation of the Spirit, the Saints had the Comforter the Spirit of truth, and he (the Spirit of truth) convinced or reproved the world of sin; they that were not Saints, but wicked had it reproving them, mark these things; and let honest men judge while both you, and I am silent, whether thy doctrine which denies that which the Scripture affirms, or mine which bears witness to the same thing which Scriptures speaks, be to be disowned, let an equal line measure; the shame, and false doctrine is fallen upon thee, and thou art offended (that I should say thou brings other vain arguments) with a vapour saying Neither I nor my fellows are able to answer, &c.  
But I say true, the arguments are vain, one is, The Devils are convinced but hath not the Spirit, or such like, Now what is this to the purpose, that thou contends in that wherein nobody strives with thee, nor none affirms against thee, and it is a vain argument to parelell the devil in such a cause, as having the Spirit, but thou art so blind, it's hardly possible to let thee see thy ignorance herein. I may not much strive with thee, only I'll tell thee of those things, and the sober Reader shall judge, to instance a thing impossible to prove things possible, is vain arguments, so that I have herein done thee no wrong. Then thou cries out of my weakness, and that I Blaspheme, and of a great deal of ignorance discovered in me, and bids me be silent, and falsely charges me with Presumption, and such like, &c. Because I said thus much I leave with thee, till thou prove the light of Christ, (which thou confesseth every man hath) to be contrary to the Spirit of Christ, I shall say every man hath that which is one in union and like the 
John 1▪ 9  Spirit of Christ, even as good as the Spirit of Christ according to its measure, these are my words, Page 18. and I own them, and thy answer to them is no contradiction, nor just confutation of them, but liest in saying I call conscience and nature itself the Spirit of Christ, this is false never spoken by me, so that thou hast uttered a pack of railing words without any knowledge or fear of God, in stead of a sober Answer, the blasphemy and great deal of ignorance and presumption appears not in my words, they are truth, and thou hast not proved that the light of Christ is contrary to the Spirit of Christ, Nay, thy simple policy is too short, when thou had done so, then had been a time to have cast these opprobrious speeches at me, like venom from a Viper, but the weakness (or strength of error) and blasphemy and the great deal of ignorance and presumption etc, is fallen at thy door and there I leave it, clear thyself from it as thou art able, who without any confutation of the words, falls impudently to charge me thus highly and falsely from the words, be thou silent whise the Reader Judges; then thou goes about to defend thy first wickedness in that thou said the devil doth deceive poor souls by bidding them listen within; and turn the mind within, and see if there be not that which doth convince of sin, &c.  
And my Answer to this is sound, and stands over thee, and unreproved by thee, though many words thou speakest, yet from the Scripture doth not prove or by honest arguments, that the devil doth deceive any, by bidding them to turn to the light within, which convinceth of sin, if thou would have cleared thyself, thou should have proved thy assertion, according to my desire I asked thee, was ever such a thing spoken that the devil can deceive any by the light of Christ, but to this not a word in proof, but faith, Every man hath not the Spirit of Christ, &c.  
But further than I Query, Doth the Devil deceive any by bidding them to turn in, and listen to that light spoken of John 1. 9 for that light am I contending for, and not any other contrary to it, than thou sayst▪ thou denies That Paul bid listen within, telling me of making shelter for my error, &c. This is no error to say that Paul bids listen within, let the Reader judge from that Scripture, Rom. 10. 9 The righteousness of faith speaks on this wise, vers. 6 (which is the voice of the Gospel) and vers. 9 what saith it, the word is nigh thee in thy mouth and in thy heart, was not that the end of these words to listen within? the word is in the heart, what saith it there? now the error is thine, that denies the truth, and the lie is returned to the founder, who denies that Paul bids listen within, when its plain he saith the word is in the heart, what saith it there?  
O that a man professing knowledge and enterprizing such things, should be so sottish! and so unable to finish what he hath begun than thou cries out-hidiously and notes it in the margin for wresting of thy words, in that I said, thou sayst, they are ignorant of the Gospel who closes in with these motions of the light within (or conscience) which doth command to abstain from the evil, and to practise good, and thy own words are, now the poor soul through ignorance of the Gospel closes in with these motions of its own conscience (viz.) the motions which convinceth of sin within, which doth command to abstain from this evil, and practise this good, so let wise men consider whether I have wronged that intent of thy words, and be not so soon angry, for thou canst not vindicate, that they that closes in with these motions of the conscience or the light of Christ within, which convinceth of sin within, which doth command to abstain from this evil, and to practise this good, is ignorance of the Gospel and do not evade it by words without knowledge, in picking of quarrels and seeking offences (by different terms of words) where no occasion justly is given thee. Then my Question thou seemest to answer, which was, what, and how doth the light of the Gospel work, if not in the conscience, and to command from evil, and to practise good? this Query stands over thy head not consuted nor fully answered, for the true understanding of it thou hast not comprehended, but to thy own conception, thou hast answered as if I should say that every man hath the light of the gospel working in them to salvation which I never said nor thought, so thy answer is not to the purpose.  
Then thou hast passed by full slightly (as disable to clear thy God and his Spirit, that guides thee, which is the God of this world) of that great sum of wickedness justly charged upon thee, Page 19 of my last, which according to true collection is; by turning the mind within to the light which doth convince of sin, and listening thereunto and clasping in with the motions of the conscience, which doth command to abstain from evil, and to practise good, and closing with something within which thou confessed is the light of Christ, these things preceding, than thou sayst, hereby or thus, is the poor souls carried headlong, and at the end of its life doth fall into the belly of Hell, this is indeed a sum of wickedness set forth by thee, which when thou receives it in again shall receive the interest upon it, of indignation and vengeance, and though thou hast slipped it now, it shall then be reckoned on Jobn Bunions score. Remember thou owest to prove this before thou be heard any more.  
Then again thou cries out, That I have naughtily belied thee, and the like, because of misplacing a word, and saying the light of the world, instead of the light brought into the world, thou art an unjust Judge who makes offenders for a word misplacing, but it is plain, thou means by light brought into the world, that light John 1. 9 which every man in the world is lightened withal, and if thou do than thou art a liar in saying in thy first book and in this, the Devil counterfeits the new birth, by persuading it is wrought by that light, and if thou mean not that light, John 1. 9 but that of the Spirit, John 16. (which I say is not divided) than thou art a liar also, and now while thou charges me to be guided by Satan, and to be a liar, in the very time hast answered thyself in a lie and cannot get out, Mark it.  
Then thou sayst, Thou passes by many urging expressions, which thou might charge with unrighteousness &c.  
Reply, I asked thee by what is the new birth wrought, and how, if not by following the light of Christ in the conscience is there any other way to God but Christ Jesus, who hath lighted every man that comes into the world, this is part of that thou hast passed by, with thy lying excuse of raging expressions of which thou may be ashamed to equivocate thus poorly to save thy own credit, the charge of unrighteousness justly falls upon thy own head.  
Thou further saith, And eats up thy own wickedness who said then, and saith it now but most ignorantly, That Satan makes the soul believe is it will but be led by what shall be made known to it, from the light (or conscience) within it shall do well, &c.  
My last Answer to this, is sufficient, only I ask thee a proof out of the Scripture for this doctrine, that the Devil do deceive any by the light of Christ, in the conscience within, and till then mind my words, in my last Answer, if ever thou know God, it must be by following, and by being led with the light within, which God hath made known unto thee, else that light is thy condemnation eternally.  
Then again thou chargest me with corrupting thy words for wrighting thee, for their▪ Now a scorner I charged thee to be, from thy words, and that I yet say of thee, taking thy words in thy own sense, as Page 77. of thy first doth manifest thee, unto the single eye, and thou secretly charges us, with following our own spirit, and speaking by our own spirit, but our own Spirit we have denied, and have received the Spirit of the Father through the light of Christ; whereby every man in the world is lighted to life, or to condemnation, than thou seems to be highly offended that I should say, thou dost not profit people at all, noting it for false in the margin, but thou needs not be so angry, though thou say The people in the country where thou dwells will testify the contrary, &c.  
To which I say thou hast no cause to boast of the fruit of thy ministry, nor they of much profit received by thee, witness a meeting in Bedford, where a company of thy chiefest members, I suppose, uttered much wickedness in lies and slanders as many can witness, and witness three of thy brethren, testators of this book, who say they know that to be truth, which thou hast declared, and thou art proved a liar in many things, let them read themselves false witnesses and liars like thyself, and these things being considered as I said with other things at the end of this, thou hast no cause to boast of thy ministry, nor they of their profit, by it in that country, who art unconverted yet, from lying and false accusing, and so art not turned from Satan's power to the power of God, and as for a carnal ministry of which thou speaks, they are very bad that exceeds thyself in carnality, in thy understanding of the things that are spiritual, Then further thou goes on seeming to bring witness of thy former slanders, having in thy last, falsely accused us with sad blasphemies and horrible doctrines and thou sayst, My speech bewrayeth me, that I am one of them, because sayst thou, I say that every man hath the Spirit of Christ.  
O thou lying tongue when wilt thou cease thy wickedness! I never said nor thought so.  
And further thou sayst, I say there is that in every man which is as good as the Spirit of Christ, my words are the light of Christ, lighteth or is given to every man that comes into the world, which light is not contrary to the Spirit of Christ, but one in the union and as good in its nature according to its measure, and till thou prove that that light John 1. 9 is contrary to the Spirit, which yet thou hast not done, stop thy mouth and take shame to thyself, for being foully guilty thyself of corrupting my words, which thou falsely charges on me.  
Other things thou sayst, that our society should affirm, but I may have ground to Judge thou art, so slanderous a tongue on me, that the like thou may do of others.  
And whereas I said thou art, confounded in thy discourse I said true herein, as instance, thou sayst, that conscience may be seared and evil, and another place that conscience is the light of God, can the light of God be seared, or is it evil? thou holds it forth.  
Consider, is not this confusion, other things I might collect, but this one is sufficient to prove thee in confusion and though thou reckon us some time with the Ranters, and sometime with the Pharisees, with many words of bitterness and envy yet we bear thy reproaches, and when they are taken off then shall we appear, and thou appear and be judged, as we are, by him that is above all. Then thou falsely charges me with corrupting that Scripture, in John 3. 19 Whereas, I neither added nor diminshed but spoke it as is to be seen in my book. Further charging me that I do not understand a difference between tbe light of the law, and the light of the Gospel, &c.  
Friend, I rejoice in that I am hidden from thee, and that my words are a stumbling to thee, for in that state thou standest the entrance into the kingdom of God, thou shalt not know whose wisdom is foolishness with God, and though thou say the light of Christ is a saving comforting light, so will it be to thee a condemning light, and of all liars and slanderers, and this shalt thou know though thou art busied up and down, in thy mind seeking occasions against me, from my words, not clearing thyself from what I have truly charged upon thee, but accusing me falsely, and this is come to pass, that thy shame might openly appear, as to that difference of the law, and Gospel; thy wisdom with my knowledge of it, I shall not seed, yet I leave the Reader to consider, Deut. 30. from vers. 11. to 16. And Rom. 10. 7, 8. And what I said yet remains upon thee undone to prove by the Scripture, something to convince of sin without, and besides or contrary to the Spirit of God, which thou art never able to do, for though thou say (as none affirms) the light in every man's conscience is not the Spirit of God, yet how dost thou prove; or when that it is contrary to the Spirit of God, which in my last I put upon thee, and now I leave it with thee, and then thou would excuse thy first words, in that thou called the Quakers found hypocrites, but hast not yet proved that they live in hypocrisy, and so art a liar still, and my words are just upon thee, a perverter of the right way of God thou art, and in the day of judgement it shall be proved by thy recompense. Then thou goes about to prove that a natural man may have power over sin, and abstain from those things forbidden in the law, and for thy proof thou instances in Paul, who said he was blameless, Phil. 3. Now this was before the commandment came from God to him, which let him see the law was spiritual, and this doth not prove that he had power over sin, for he was in envy, and so a murderer, and had not power over sin, according as I asked thee, if thou sayst he had power over sin, &c.  
As thou seems to do before he was convicted, while he was a natural man, than it was no sin to persecute Jesus, and this would be blasphemy, the product of thy doctrine, but this thou hast cunningly slipped, where I asked thee to get power over sin, and to abstain from those things forbidden in the Law, is it not further than thou ever came? and because thou wilt not answer, I do and say yet, and concludes, that John Bunians state is not so good as Paul's, while he was a persecuter according to his own doctrine, and thou sayst the Gentiles did by nature the things contained in the Law; true, but their state was not condemned, but justified, before the circumcision, and I ask thee, is any condemned by the Lord, who are excused in his sight, or is any justified who is accused, and my words are sound, which thou ignorantly comments upon where I said I rather chose to be of that profession which abstaynes from those things forbidden in the Law, and to have power over sin then to live in the transgression of the Law, and under the power of sin; yet talking of belief in the Son of Mary, &c. Let the Reader judge whether of these Religions is more accepted in the sight of God, thy Religion is proved to be talking of belief, in the Son of Mary and art in the transgression of the Law, a liar a false witness in envy and backbiting and such like, thy false belief will not save thee in the day of the Lord.  
Then further thou still confesses that as he is God, Christ lighteth every man that comes into the world, then, wherefore dost thou make all this ado, in opposing us, in this particular, yet let's try thy Doctrine, whether it be sound, thou sayst, this light wherewith Christ as God hath lighted every man, is conscience; and yet sometime saith this conscience is seared and hardened and evil; What is the light of Christ as God, seared, hardened, and evil? J. Bunian holds it forth; this is thy great Ignorance and blasphemy, and sometime thou sayst this light is Nature, and Nature is corrupted and sinful. And in it, all are children of wrath, what is the light of Christ as God corrupted and sinful, and is all by it children of wrath? John Bunians Doctrine holds it forth; Though blindness possessed thee, when thou write this, yet mayst thou blush at the reading hereof.  
Then thou goes to give a meaning upon my words; in that I said the Law is light, and light is the Law, which is truth, but I spoke them not for thee to Interpret with thy lying spirit, but let spiritual men judge of them then much ado thou makes in answering my question to thee, but hits not my words at all: I asked thee and bid thee show if thou canst any sin which is not against the Law but this thou canst not do, though you would prove if thou could, that unbelief is not a sin against the Law of God; then thou speaks of the obedience of the son of Mary imputed to us, &c. But I say the obedience of him without doth not justify any; who are in the Nature of enmity against him, who is not a new creature nor condemned in the flesh; and whereas thou secretly charges us, with mingling Law and gospel together; I tell the we know the operation of each, and doth witness the Ministration of each, and they are not divided nor opposite one against the other; but that one is the fulfilling of the other, and though thou said you leap over the Law, for Justification, yet it is too high for the to leap over for condemnation. Remember this, and all thy feigned faith while in that Nature thou stands uncondemned, is but as the stubble for the fire; then whereas I charged thee with preaching another Gospel, than the Apostle preached, & my charge is true upon thy head, and my proof is sound, against thee, he directed to the word within, in the heart Rom. 10. what saith it, the word is in the heart, and he turned to the light from darkness; but thou saith who shall ascend to fetch him, men must follow him to the cross without, and to Heaven without, &c. And so art one that saith lo here and lo there; but these things thou hast passed by, with thy lying excuse of quarrelling, a many poor shifts thou art fain to make, and in that I said thou was a liar, in saying the light (viz.) of Christ as God, doth not show the soul a Saviour or deliverer, my charge upon the is true and stands unremoved, and I asked thee, if the light of Christ doth not show Christ to all that walk in the light, then what can but this; thou hast passed also most deceitfully which stands upon thee to answer or to stop thy mouth, than thou would excuse thy contradictions charged upon thee, in that thou said they are wickedly deluded, who own Christ no otherwise then as he was before the world▪ and yet saying God only is the Saviour and there is none besides him, and all thou sayst clears not thyself from contradiction herein, let honest men be judge betwixt us both, for thou judges falsely me to be nought, and I am sure thou art nought, and thou will not take my judgement, I may not take thine, (let impartiality judge betwixt us) than thou would excuse thy slanders charged justly upon thee, in saying that Quakers make light of the Resurrection, and to prove thy wickedness, thou asks us whither it be so, it's time enough for us to answer when thou hast brought evidence of the first accusation, what poor proof is this for to cover thyself, though to add to thy wickedness. Thou say, thou knows we deny it, I ask thee when it was, or where it was, O thou enemy of righteousness, yea thou shalt arise in the day of judgement to shame and contempt, and this I affirm except thou repent of this thy wickedness;  
Then whereas thou urges me, that I should have answered, the query raised from Eph. 4. 10, better, or confuted thine, &c. do not boast but hear what I say, thou sayst in that answer, that Christ ascended to the right hand of the Father in your Nature. Mark now, thy Nature and your Nature who are one with thee, is sinful and wicked and of the devil for so all liars are, and it is blasphemy to say sinful wicked divillish Nature, such as John Bunians is, and his fellows, is at the right hand of God in Heaven, O horrible! consider of this, and see what thy begging an answer hath brought upon thee, I deny though thou affirm it, that thy and your Nature which is wicked▪ or, a man in that Nature is ascended into Heaven, and therefore boast not thyself another time, This nakedness of thine might have been covered but for thy own boasting, and thou sayst Acts 1. proves it, let the reader search, If he can find that Christ ascended in sinful wicked Nature, such as theirs is, who are one with John Bunian, and this is another lie of the Scripture, and though thou with much impudent confidence affirm the Quakers to be deluders &c. I say from that we rather love dispraise then praise, and are as our fore Fathers were counted deceivers and yet are true, and thou art deceived in thy own heart, in that thou understands my words, that I should say as though there were no false Prophets now, because I said they were in the Apostles days, which is true, and yet are they now too; even it's witnessed by thee, and thy fellows, who are in their steps, who through coveteousness making merchandise of souls, and your people are ever learning, and not able to come to the knowledge of the truth, and goes for gifts and rewards, and are false accusers and such like. Nay but understand me better, for I say thou art a false Prophet, and thou art now, though thy root sprang forth in the time of the Apostles of which thou art a branch, and thy fellows; And though I said that Antichrist was in the days of John, and this was before a Quaker was heard of, my words I own, prove that, that the Christians was called Quakers at that day if thou canst, &c. I allow not thee to be my Interpreter, except I found thee more honest, but doth condemn thy meaning upon my words, and though thou say instead of proving ourselves not false Prophets, we prove ourselves no Christians, because I said (that word) Quakers was not heard of in those days. Now consider, are they no Christians now, whose title or name without, was not given or heard of, in the Apostles days, than Protestants are no Christians, nor independents are no Christians, nor Anabaptists are no Christians, because they were not called so in the Apostles days, and while thou hast thought to prove us no Christians, hast cast out thyself also, than thou art no better than we, and what poor arguments these are, let the wise consider, and vain consequences, I did not say there were no Quakers then, but not a Quaker beard of (viz) by that name; for there was thousands of Quakers, who trembled and quaked at the word of the Lord, Moses, and David, Jeremiah, Isaac, Paul with many more were Quakers, and tremble●s, though not then so called, but as I said, such as thou hast such thou brings, and thy master will accept thee.  
Then thou sayst, I fling dirt in thy face, because I said if we should diligent search thee, we should find thee in their steps, through feigned words through covetousness, making merchandise of souls, loving the ways of unrighteousness. And further I said among them thou art found, who art preaching for hire, and loves the error of Balaam who went after gifts and rewards, &c. Now thou seems to be grieved, and calls this a false accusation, but let's try; the cause admits dispute, art not thou in their steps, and among them that do these things? ask John Burton with whom thou art j●yned close; to vindicate him and calls him Brother, he hath so much yearly, 150. l. or more (except thou hast some of it,) which is unrighteous wages, and bire, and gifts, and rewards. What sayst thou, art thou not in his steps, and among and with him and them that do these things? if he be thy Brother, and thou so own him, what is evil in him whom thou vindicates, I lay upon thee, but tell me, who have heard thee deny him, and the rest of the independents, in these things which thou knows he doth act, and in thy answer I cannot find the fully clearing thyself by denial, but sayst that spirit that lead me out of this way is a lying spirit, out of what way I say, out of the way of preaching for hire, dost thou mean; nay it's a lying spirit in thee, that go in their steps, and among them that goes in this way, and though thou bid me have a care of receiving by hearsay, what I have (said) received in this, is truth, though thou evade it never so much.  
As to that of some bidding thee throw away the Scriptures, &c. Indeed upon such terms, it might be spoken so as to be owned, a liar and a slanderer is an unfit fellow to meddle with the Scriptures, or to take the name of the Lord, or of the man Christ Jesus, in his mouth, and I may say truly what haste thou (unrighteous person) to do, to take his name, and truth in thy mouth, hating to be reformed.  
And in that I say of thy crying against Christ within, this is true who said there was nothing in thee, nor any man (without acception) to be taken notice of, as we may prove by witness though thou deny it; then, was not Christ within, and what less is this, then to cry against him, when as thou denied him within, or else concluded he is not worth taking notice of. And though thou say I falsely speak of thee in saying thou calls the Doctrine of Christ within, false opinions, and take in hand to discover it, but the falseness is in thee, who hath uttered that which is untruth, and contrary to the Gospel, and now denies it, or would hide thy wickedness; for thou having framed an objection, and speaks of some that are for a Christ within, &c. and then thou sayst, thou will discover the falsity of such opinions, Now thou dost here reckon the Doctrine of Christ within false opinion, (or among them at least) let the Reader judge, and be thou silent for shame; but all thou sayst clears thee not, from what I said of thee, God shall judge thee thou lying tongue, and deceitful heart.  
Then thou charges me with folly and to eat my first words, and to be unstable in judgement, and to fight against the truth, &c. From my question asked, doth not the Scripture say, Christ is within, except you be reprobates, and is not this thus much, all is reprobates but they in whom Christ is within, and yet because I said the measure or manifestation of the Spirit, is given, to every man, this thou hast catched. at, and would prove it unsound, but truth is over thee, and both these are true; and further, I say that Christ is given into the world, yea to all, but all receives him not, and they that do not receive him are reprobates, though he be given but not received, and the folly and fighting against truth is in thyself, who saith it is contrary to the Scriptures to say the Spirit is giving to every one, thou here liest of the Scripture as it's proved and I do not befool myself in saying the words (or some of them) I own in thy book, though I have written against the book, for though thou speak Christ words and the Apostles words, yet thy voice is the strangers and thy voice I deny, what ever words thou speaks, and is not befooling myself, and here I could justly end my discourse, and what is said is sufficient, to manifest thee and me, to the honest Reader. And thus far thy weapons of slanders are broken, and thy refuge of lies are layd-wast, and this also is cast by, as our spoiled prey of Babylon's treasure, and trampled upon, and know that we are of God, and he that is of God heareth us; and to our God, shall all bow; and before him tremble.  
And whereas thou seems to be greatly offended, and stumbling very much, at my answers to thy Queries, because thy carnal conceptions is not satisfied, nor thy vain mind gratified, having as thou thinkst great occasion against me thereby, which causes thy mouth to be opened in vapouring words aloft. against the simplicity of the Gospel, not understanding my words, for the things of the kingdom of God is a parable to thee and sealed from thee, never to be known in the reason in which thou judgest.  
But in short thus I Reply, I did not purpose to answer fully to them to feed any man's wisdom with my knowledge of the things of God's kingdom; for the Queries were not fully directed to the Quakers; so that quench thy anger, and according to my answer, go seek a further answer, (or else be thou still unsatisfied) from them who are led with a spirit of delusion, for such a direction requires no full answer from me, nor any of us who are in the truth and not in the delusion, neither did I purpose nor do I at any time to answer fully to such things are directed in a great part to others, I am not a servant especially to them that are led with a spirit of delusion, to fulfil thy will, But yet the short answers that I gave, (which was not in the behalf of delusion) but for the truth's sake, I still own though thou cannot understand them, but products many bad lying wicked consequences from them, and my purpose was not to feed thy foolish wisdom in answering; nor to satisfy thy reason to receive praise from thee or any man for so I know it must be in hearing and seeing, thou must not perceive nor understand, who art of the generation hardened and in parable is the kingdom of heaven unto thee, and I rejoice the rather in being a stumbling to thee, in that state wherein thou standest, then that I should have gratified thee, for I seek not nor receives honour from man in what I do; but is covered from the world's knowledge, and know this, if thou cannot receive the kingdom of Heaven as a little leaven; thou shalt never know it; But yet how wicked art thou in this also, though not understanding me, in what I said yet, so foully wronging me with above 30. false charges and slanders from my words, which thou reaches not the knowledge of, so it will be enough.  
Reply, to sum up thy lies and send them back to thee to seek them out, and an evidence for them and the Queries and my Answers shall stand as they are to be judged of by honest men, while we are both silent in our own cause, they are to be seen at large in my first Book, The true faith of the Gospel contended for, &c. in the 26, 27, 28. pages.  
And whereas further I speak at the end of my Answers of Christ within the hope of glory and said, it is that mystery which long hath been hid from ages, but now is made manifest and declared, and though the wise of this world cannot receive it, but speaks evil against it, yet it is dear unto us, and so much more precious because despised by such as him and such things are a testimony to us and against you, (viz.) our enemies, &c. As in my 29. Page of my first may be seen; and most wickedly this, or part of it, he calls babblings, and says he passes by it.  
O horrible impudence! what marvel that he should so belie me, when as he hath called the very Scripture truth, spoken forth in righteousness, babblings? and these things I leave the Reader to Judge of, and all his lies thrown upon me impudently and consider, what ground this man hath from my answers to be seen in my first book to broach out and belch out such a number of lies and slanders, in 5. sides of paper, not any one of them (charged against me falsely) were spoken by me, or ever in my thought to speak, or ground given by any of my words for such productions, as it is seen what lodges in the heart of such a fellow even desperate wickedness who is without any shame or honesty, who dare utter such things against the upright, who hates not his enemies, but while I am clear in the sight of God, from all his false slanders, I matter not what John Bunion say of me, who is as a man given up to wickedness who in less than a sheet of paper hath uttered 30. lies or more, which I may particularly manifest before he can find evidence; a great wickedness? can this man's converts be good, while himself is unconverted? is he a minister of Christ? for shame let it not be told so; well I beg not vengeance against him, but leaves my answers to be read, who will clear me from his lying consequences, most wickedly conceived, and as wickedly uttered (By one of god's Army) against a member of Jesus.  
Now I come to reckon up his damnable Doctrines, and errors, which are contrary to the truth; as will manifestly appear, to him that is spiritual; some of them damnable without comparison.  
John Bunian said, That Christ's second coming, is not his coming 
To this is two witnesses.  in Spirit, for his coming in Spirit is no coming. He saith, this (or part of it) is a lie made of him by me; when as several witnesses, doth testify in righteousness, that those very words were spoken by him, in Paul's steeplehouse in Bedford town, May 23. 1656. as is witnessed, and yet this man is so impudent, that he denies what he spoke, (or is ashamed of his words) and so would cast the lie upon me, who is clear, and the wickedness lies at his door, and whereas he would prove that the second coming of Christ, is not his coming in Spirit, I say I will not beg him to believe it, but as he believes, so be it unto him, and all that he saith doth not prove, but that Christ promised, and fulfiled to his Disciples, 
John 14.  that he would come again to them, (mark) again is a second time, If any man hath an ear let him hear. And then he saith he will not trouble himself to lay this to my charge in that it was said of him; Christ's coming in Spirit is no coming, it may be he repents of what he hath said, being better considered, since he hath already falsely charged me with it, as some in the County of Bedford knows very well, that he hath falsely charged me and denied his own words, spoken by his own mouth.  
Also he said, Take notice that I affirm that there is nothing in me nor in any man to he taken notice of, These are his own words spoken by him April 12. 1656. at Patnam, witnessed by three men, who heard it from his mouth, and this charge he doth not fully deny, but in a great measure he assents to it, yet would cover his shame a little with a lie, in saying, Directly in this form of words he did not lay them down, but this will not serve to hide his reprobate state, for to his face it maybe testified he spoke the words, as I have laid them down, and therefore consider against whom I am yoked, against one that is a reprobate, and without Christ in him, one that have denied Christ in him, or else thinks Christ not worth taking notice of. O abominable ignorance, why should such a fellow take the things of God in his mouth, who hath denied Christ in him, and the Spirit of Christ indeed it appears that he doth take notice of nothing in him, else he would have been wounded with the light in his own conscience, before he had brought forth thus many lies, it seems he takes notice of nothing in him, but is past feeling, damnable doctrine indeed, without comparison, that ever one professing a Minister of Christ, should be so stark blind and wicked, yea, we have taken notice of what thou hast said and it shall be recorded for ignorance of the greatest sort, but he would evade the thing and give a sense upon his words, and in such a sense he owns, and in such a sense he denies it, but what is this to the purpose, except he confess it, (as it is) that he is unregenerate, and if so, he confesses the light of God is in him and then to be taken notice of, if it be but to condemn him.  
O blindness to be marked! well, this man's folly hath appeared sufficiently, who confesses this light in every man is the light of Christ as Gód, and yet saith, he affirms there is nothing in him, nor any man, (regenerate or unregenerate) without exception) his words here spoken, worth the taking notice of.  
The rest of the particulars charged upon his fellows is passed by with the excuse of wanting the names expressed, may be he is glad to be ignorant in this thing, but let's search, John Burion said, That Christ had two bodies, one our of the sight of the Saints, in Bedford, May 23. 1656. And to this John Bunian confesses but would excuse it if he could, and would manifest that Christ hath two bodies, clean contrary to the Scripture which affirms Ephes. 4. 4. Now no marvel that he gainsays me, when as he hath gain said the Apostle, who saith expressly, There is one body, but they say two bodies; let them be ashamed for ever, thus to contradict Scripture,  
John Spencly, (one of the Testators of this lying scroll, a 
May 23. 1656 I●Bedford.  member of the same supposed Church) said that Christ and the word of life were two things, and so would divide Christ contrary to the 6th. of John 48. where Christ saith he is the bread of life, and contrary to 1 John 1. 2. The 23. of the 8. month, 1656.. John Bunion and one Fer. and J. Child laid down.  
1. That God died, And that very God, and the everlasting Father died contrary to many Scriptures, as Dan. 4. 34. Dan. 12. 7.  
2. They affirmed, That the word that was in the beginning was crucified upon the cross, contrary to the 1 Peter 1. 23.  
3. They affirmed, That justification is without obedience, But yet say I, None is justified in disobedience but all condemned in it, let them mark that, and there is but either in obedience, or in disobedience, and he that is a Believer and justified, is not without obedience.  
4. That There is a light which convinceth of sin, besides the light of Christ, and John Bunian in all his book cannot prove any is convinced of sin, that hath not the light of Christ or that any thing besides the light of Christ doth convince of sin, so that his confusion doth appear,  
5, That There is no saving knowledge but what comes without from Heaven, contrary to 2 Cor. 4. 6, 7. where it is said the light shone in their hearts out of darkness, J. Child denied that the man Christ Jesus had given a light to every man that comes into the world, contrary to Joh. 1. 9  
Also he denied, That every man was lighted, that they might believe, contrary to Jo. 12. 36. 35. Jo. Burton said, That a man might be upon the foundation and yet deny Christ, Now the Scripture saith, Matth. 10. 33. He that denies Christ shall be denied of the Father, and the Father denies not any that are on the foundotion as they affirm.  
Another of them said, That the word that was hid in David's heart was the outward Scriptures.  
Another of them affirmed, That he was justified from all his sins, past, present and to come and said there was Scripture in the Acts to prove it.  
John Burton said, That a man is not justified by the Spirit, John Bunian said, the 30. of the 11. month, That the Spirit of Christ doth nothing (Mark) within man as to justification, he affirmed, That the flesh of Christ is not within any man, than there is no man that hath life in him if Christ's words be true, Jo. 6. 53. and Christ's words is true, and therefore Jo. Bnnions doctrine is, he said, That by the kingdom of Heaven, within the Pharisees Luke▪ 17. Christ speaks of himself there as a personal 
This is witnessed by many.  man to be that kingdom of heaven, Mark here what the substance of this is, doth he mean that the person of Christ was in the Pharisees.  
O horrid blindness! not to be parrelelled.  
He said, The best thing in a natural man is Impure, and yet in this Book confesses that the light of God is in all men, so that must be impure, else J. Bunians doctrine is a lie; but the light of God is pure, and therefore Jo. Bunians doctrine is a lie,  
He said, that the Scripture, In every place doth not mean as it speaks, and instanced that in Peter, not to mean as it speaks, where it is said, yea, as lively stones are built up a spiritual house, and where it is said, have salt in yourselves, He asked if a man's belly must be filled with salt, Mark this expositor, and his blindness and ignorance, and the cause why he is silent, And forbears to aggravate sin is, least hard thoughts should be entertained against him, Let men judge, whether this be not an unfaithful man to the Lord, who rather then harsh thoughts should be against him in the wicked, he will be 
His own book holds this forth.  silent, and hide and cover sin in sinners. O wickedness indeed!  
He saith, that Christ Ascended into Heaven in our nature, (viz.) in his nature, and they that are one with him, and he and they are proved to be in corrupt nature, as they will confess it. O what wickedness to hold forth that Christ is at the right hand of God in sinful nature, as his words holds forth from his own mouth.  
Jo. Burton said, That men may depend too much upon something called Christ, and the righteousness of Christ within.  
He saith, that the Devil knows how to take the children's bread (viz.) Christ Jesus who only is the children's bread) and give him to dogs. O sad error and damnable.  
He saith, That the devil deceives souls by bidding them follow the light which they brought into the world with them.  
And he confesses that light is the light of Christ (as God) O unutterable ignorance! can a sober man read this, and not be ashamed, to hold forth that the Devil deceives souls by bidding them follow the light of Christ (as God)?  
He saith, they that follow Christ aright, must follow him without, to the cross without for justification, or mount Calvery without; they must seek for justification without, and the Spirit of Christ it leads to Christ without.  
Reader, see if this be not near unto Poperey, or inquire else what he means, as if he would have people to go a Pilgrimage, and this is contrary to Rom. 10. 6, 7, 8.  
He saith, That the soul of man is the light wherewith every man is lighted by Christ as God, and this is the light that every man brought into the world with him, and the Devil deceives souls by this light (viz.) by the soul, this is true from his own words, let it be marked by sober men, what damnable doctrines these are, hardly fit to be raked in.  
He saith further, That the Devil deceives souls by persuading them to follow the light within, which he confesses is the light of Christ, and that all men hath it.  
He saith, Conscience is the light of God, and yet in another place saith, Conscience is defiled, what concurrence is here, let the Reader judge, to hold forth that the light of God is defiled, his words plainly shows, to say that the law is the Schoolmaster to bring to Christ.  
He saith, This is a frothy argument.  
And to make up his wickedness he saith, He is ruled by Scripture, consider whether those doctrines and lies be not quite contrary to Scripture, what impudence is in this man's heart to say he is ruled by Scripture, he saith, They that look upon 
* Compare this doctrine with Heb. 13. 8. and his doctrine is proved to be damnable.  Christ no otherways then as he was before the world was, he dare to be bold to say they are no Christians but Antichristians, he saith, That 
* Contrary to John●. ●.  Christ as he is Mediater, so he doth not lighten every man that comes into the world though as he is God, he doth, Markhere, he would divide Christ, not to be the same, the Son, as he is the Father; yet he confesses in his Book, What the Father doth, the Son doth also, see what contradiction here is? not worth the raking in, O blindness that may be felt in the grossest darkness he inhabits. He saith, That the Devil hath more experience of the knowledge of the eternal power, and Godhead, then unregenerate men; Mark, the word more signifies something. He saith, The light of Christ as God, is conscience and nature itself, Mark, nature is sinful, and wicked, and all are children of wrath, in it so are all by the light of Christ as God; wicked & children of wrath if Jo. Bunions doctrine be true, let him make it good as he can: O wonderful trash & muddy stuff, unheard of before. He saith, The Devil deceives souls, by bidding them listen within, and see if there be not that which doth convince of sin, Mark his doctrine well. He denies, That Paul bids listen within, contrary to that Scripture, Rom. 10. 8, 9 He saith, conscience may be hardened and seared, and is naturally evil, and yet saith, Conscience is the light of Christ as God, see what an agreement is here, the light of Christ as God, is hardened and seared, and evil, else J. Bunion must revoke his doctrine, or else prove this, Consider what stuff this is, which is held forth by him.  
He saith, he preaches not for hire, indeed, he had no need to receive money for such doctrine as these.  
He saith Christ is some four or five foot long, This is more than he can tell.  
He reckons the doctrine of Christ within a false, (or among false) opinions.  
He saith, It is contrary to Scripture to say the measure (or manifestation) of the Spirit is given to every man, though Paul saith so plainly to the Corinthians, 1 Cor. 12. 7.  
Mark here he hath spoken quite contrary to Scripture, denied that which Paul affirmed or else counted Paul's words against Scripture.  
He saith, They that are borne of God do daily sin, absolute contrary to the 1 John 3. 9 And therefore he would give the Apostle the lie.  
Now Reader consider, whether thou wilt believe John Bunian, or the Apostle John, for they are at odds, and speaks quite contrary one to the other.  
He saith, That the light that shows thee there is a God, and that this God is eternal, would lead to life, then might the Devils be delivered from damnation, and the Devils knows God as a Creator, &c.  
He saith, That the light spoken of John the 3●is the man Christ Jesus, and yet saith, that the man Christ Jesus, is not a condemning light.  
Mark that Scripture, saith that light was condemnation to them that did evil, he saith not, who must you believe.  
He saith, That the liar and slanderer is an unbeliever, and his condition is sad.  
Consider here, how out of his own mouth he is condemned, who is at large proved a liar and slanderer, out of his own mouth will the Lord condemn him.  
He saith, That a man cannot give a more right description of a false Prophet, than the Prophets, Christ, and the Apostles did give. Reply, In this thou hast truly said. Now let's consider, how thou hast▪ confessed to thy own shame, and laid open thy own nakedness, the Prophets said such was false Prophets as preached for hire, and divined for money, and fed themselves, and clothed themselves with the wool, and that used their tongues, and said the Lord saith it, when God had not spoken to them, and that cried peace to the wicked, and Christ said such were deceivers, who had the chiefest place in the assembly, and stood praying in the Synagogues, and loved the uppermost rooms at feasts, and that were called of men master, and such like, and the Apostle said such were deceivers, to take gifts and rewards, and lucre, and that loved unrighteous wages, and that were backbiters, and false accusers, and covetous, and having a form of godliness, but denying the power, who ever taught, and the people were not able to come to the knowledge of the truth, with many other such like. Now this is my appeal to all men's consciences, in the sight of God, whether thou art not found under some of these carrectars' (at least) or whether thou art not one in union and fellowship, with such who act these things, yea, thou art▪ among them and not crying against them, and so art guilty of their sin, though not as fully in the act as are some, may be; so that I doubt not, but they who have not hardened their hearts, and blinded their eyes will see, how thou hast condemned thyself in confessing the truth, and the time is coming that further it will be made manifest concerning thee, only at present thou art sufficiently discovered, to be out of the truth in the way of perdition, and how ever though thou hast covered thyself, as much as is possible▪ from the stroke of thy own hand, and from the guilt of thy own confession, yet Jo. Burton, thou hast condemned an hundred, I think of independent Ministers, (so called) thy brethren, who are known to be found guilty of those things, all or most of them, which thou confesses are marks of a false Prophet, and while thou bids us examine ourselves, thou art the man (or among them) that are proved truly guilty.  
He saith, He is not come to one of the days of the thousand years, of Satan's being chained, and this is truly confessed, and so he is in the reign and government of the devil, and Satan is not bound but at liberty in him, (as it well appears) and Christ's reign is not known, and so it must needs be true, that he is of the Army of the dragon against the Lamb.  
Some of the same members with him said, in Bedford, That they scorned that light which convinceth of sin, (which the Quakers speaks of)  
Further, most falsely I am charged by him with railing against the Lord Jesus, which is absolute false; my words are spoken in fear and reverence of the Lord Jesus. Reader, these things I leave to thee, to be judged of, his false slanders and his damnable doctrines, and wicked lying accusations; and contradictions which his 9 sheets of paper is filled with, as if he had set himself to lie, and slander and speak wickedly against the truth which is over him, and is a testimony against him, and though opposed by him, yet not confounded, but him it confounds, and by it he shall be judged and condemned; and the time comes when further he may be made manifest, if this be not sufficient▪ out of the abundance of his heart, hath his wicked tongue tered these things, which are but a little of what lodges in him, but let him prove these things first, and then utter more.  
AND now John Bunian, thou and thy false witnesses▪ and all thy company and brethren in iniquity, Remember and repent for the day of your visitation is upon you, blessed were you, if you could receive it, before it be spent, not to be recalled; and before the long suffering of God come to an end and you be shut up in utter darkness, and indeed friends the day hastens wherein every man shall receive according to his deeds; he that hath done evil shall not be cloaked, and he that hath done good shall not be uncovered, in that day when the secrets of all hearts shall be laid open, and searched with the eternal eye; the end of my work is to clear the truth, and the way thereof, (God is witness) from thy slanderous and lying and perverting tongue, and only I reprove thee, by the Spirit of the Lord, and so leaves thee to receive thy reward from the just God of righteous judgement; who upon thy head will render vengeance in flames of fire, in his dreadful day, which upon thee comes suddenly, even when thou and you cries peace, peace, then shall destruction come as an armed man from which thou shalt not fly to escape, though now you all be hardened against the Lord and his way and truth, and hath even bent thy tongue for lies, and hath reproached the innocent, to the peirceing of thy own soul, and one day shalt thou know it, therefore bow and tremble before the Lord God, thou and all thy companions, a liar and slanderer thou art, a perverter and wrester of the right way of God, and of the Scriptures, a hypocrite and dissembler, a holder forth of damnable doctrines an envious man, and false accuser, condemning another falsely in what thyself is fully guilty of; these things I lay to thy charge justly in the presence of the Lord God, and upon thy account are they reckoned by him, and proved by testimony in the sight of man (and may be more fully hereafter if any thing be wanting) and one day shalt thou feel the burden of them, though now thou be above shame; and all thy lies, slanders, deceits, confusions, hypocrisies, contradictions, and damnable doctrines of Devils, with impudence held forth by thee, shall be consumed in the Pit of vengeance, and then shall the witness in thy conscience justify the Lord (in condemning thee) & me, to be true in reproving thee, and this I say to thee, and you all, the living God you know not, nor his Son Jesus Christ; but are enemies to God and 
* witness one of their brethren a Justice of peace (so called who imprisoned falsely the Innocent to all their shame.  persecutors of the Lord of life, and shall perish among the uncircumcised, ye false witnesses, and wicked helpers; you may be ashamed of your testimony subscribed at the beginning of his lying scribble, will you yet say through Grace, those things are true; the father stop your mouths in the dust, who hath offended the Lord, more than defended him, or yourselves; and be ashamed in the presence of God and man, much more may be said hereafter, to lay you further open, if you yet harden your hearts in your wickedness, but I do rather reprove you, then strive with you, and rather desires your return to God, than your condemnation by him, and with this I shall end, and by what is said in short is sufficient to manifest you, and John Bunian to all honest people, what generation you are of, and that you are guided by a lying and unclean spirit, and that you are doing the devil's work in gainsaying the way of truth and righteousness, by your multitude of lies and slanders, and damnable doctrines, and whatever you account or falsely judge of me, yet am I true (though as a deceiver) and the Lord's servants, and a witness for him and against all your lies and slanders, and wickedness hatched amongst you and brought forth by a lying orator whom you have made your mouth into the view of the world, even a cursed birth, and the father of it; and the womb that conceived it, and it shall rot, and perish as the dung and not accomplish any part of the end, of your desire, for so loathsome it is, being truly searched and laid open that it hath not obtained neither the praise of God nor man, but is defamed by men, and condemned of God; alas, alas, for thee John Bunian thy several months travel in grief and pain, is a fruitless birth, and perishes as an untimely fig, and its praise is blotted out among men, and it's passed away as smoke; Truth, is a top of thee, and outreaches thee, and thy formed weapons cannot prosper, and it shall stand for ever to confound thee, and all its enemies; and though thou wilt not subject thy mind to serve it willingly, yet a slave to it must thou be and what thou dost in thy wickedness against it, the end thereof brings forth the glory of it, and thy own confounding and shame; and now be wise and learned, and put of thy armour, for thou Mayst understand the more thou strives, the more thou art entangled, and the higher thou arises in envy, the deeper is thy fall into confusion and the more thy arguments are, the more increased is thy folly, let experience teach thee, and thy own wickedness correct thee, and thus, I leave thee, and if thou wilt not own the light of Christ in thy own conscience, now to reprove thee and convince thee, yet in the day of judgement thou shalt own it, and it shall witness the justness of the judgements of the Lord, when for thy iniquities he pleads with thee, and behold as a thief in the night, when thou art not awarre, he will come, and then woe unto thee that art polluted,  
FINIS.   

ERRATA.  
IN Page the 2. line 2. for o, r, to, and l. the 20, r. and before the dragon, in P. 4. l. 5. for helped, r. belied, take notice of it; in Page 5. line 17. r. and before all, In Page 6. l. 16. for here r. they, and line 34. for 'tis, r. is, Page 7. l. 7. for do r doth, for falsely, r. salsly, Page, 9 l. 12, after Ranters, r. they would profess they, P. 11. l. 11. for rested, read wrested, P. 12. l. 2. for upan t. upon, and l. 9 for simplicity, read, simple policy, and line 11. for lied, r. laid, and l. 25. for maes, r. man's, and l, 26, for fight r. sight, and l. 30. for fight r. sight, and l: 33. for therefare r: therefore, P: 13. l: 30. for impuden ce r impudent, P: 19 l: 24. for Ja, r: Jo, and P: 20. l: last, after feet, r: and to confound thyself thou sayst, P: 21. l: 36. for the world r: thou, P: 22. l: 10. for are r. art, P: 23. l: 1. for judged, r: judge, and l: 17. before for, r: nay, P: 24. l: 7. for therefore, r: therefrom, l: 31. for it: r: yet, P: 25. l. 13. after coufesses, r: is the light of God, l: 30. for witness, r. witnesses, P: 27. l: 16. for of read to, and leave out to; P: 28. l: 29. for why it, r: who yet; p: 30. l: 16. for saith, r: faith, l: 28. for it, r: what, P: 32. l: 26. for speak, r. appear, l: 28. for further, r: former, P: 33. l: 10. for what r. that, l: 31. for so, r: see P: 24. l: 19 r: I, before have; and for prover r: reprover, l: 28. stood r. stand, and l: 29. for fight r: fights, P: 36. l: 30. for that r: the, l: 34. after but, omit is, P: 38. l: 8. for you, r: thou, P: 41. l: 6. for souls, r: soul, l: 9 for set, r: let, l: 27. for answered, r: fnared, l: 29. for urging r: raging, P: 42. l: 12. for thee, r: the, P: 45. l: 4. for yet r: yes, P: 46. l: 15. for that r: the, P: 48. l: 17. for not, r: no, l, 37. for ways r; wages P; 51. l; 15. before are, r; as. P; 55. l; last; r. damnable after is, P. 58. l; 29. for against r; no, in P. 49. l; 6. for he hath r; hath he not, so it is in the manuscript.