done in his own person for them, he shall never be saved, Acts, iv. 12.

Friend, thus have I with all plainness of speech answered thy queries, and I fear not at all but I have spoken the truth as it is in Jesus. And as for committing them to the judgment of others, as thou wouldst have me, let others say what they will, I am sure I have spoken the truth of God; and I make no question but at the second coming of my Lord Jesus from heaven to judge the world, these things I shall not be ashamed of; neither am I now, but am ready, if God shall give me life, to speak the same things to any man, face to face; and I desire thee, and all, even as many as shall read or hear this treatise, to consider, and look to themselves, lest they sin against God so much in their lifetime by rejecting these truths, that it shall never be forgiven them to all eternity, though they repent them of their rejecting the same. There is one thing more to which I shall speak a few words, and that is to a few words written at the end of thy book, which is called the postscript, wherein are several charges against myself and some others, which I shall speak somewhat to.

The first is against John Burton, thus: John Burton said in a discourse with some friends that Christ had two bodies, and one of them is out of the sight of the saints. Answ.-My brother Burton being absent, I shall answer for him concerning the charge laid against him. And therefore, that Christ, who is and was before the world began God equal with his Father, did in the fulness of time take upon him a body from the Virgin Mary, which was so prepared by God his Father, it is evident in scripture; and in it, after he had lived awhile in the world, he did hang on the cross, was taken down thence again, and laid in Joseph's sepulchre, was raised again, and ascended away from his disciples therewith into glory, Acts, i. 3, 9—11.

Again, he hath another body, and that is his church, Eph. i., last verse. Now, that he is out of the sight of his saints in one of the bodiesnamely, that which did hang on the cross, it is also evident, 1 Tim. vi., where Paul, speaking of that very Jesus who did bear a faithful witness before Pontius Pilate, saith in ver. 16, "Who only hath immortality, dwelling in the light which no man can approach unto, whom no man hath seen, nor can see"-that is, not with their mortal eyes in that glory as yet. If you say still, notwithstanding this, that Christ as he was before the world began hath but one body, and that to be his church, I ask you what that was that was taken down from the cross and laid into Joseph's sepulchre, Luke, xxiii. 52, 53.

The second charge is against myself, and is this: John Bunyan said, Christ's second coming is not his coming in Spirit, for his coming in Spirit is no coming.

The former part of the words-namely, Christ's second coming is not his coming in Spirit, those I own; but the other-namely, for his coming in Spirit is no coming, is a lie, made of me by the author, Edward Borrough.

The former words were spoken at a meeting in Bedford, some quakers being present, contradicting and blaspheming. And now they could not

be content with that, but they must make up all with a lie, and publish it in print. A quaker there and I had some discourse concerning Christ's second coming, and he would affirm that his coming in spirit was his second coming spoken of in scripture. Then I asked him which was his first coming? He answered, When he was born of the Virgin, and took flesh upon him from her. Then, said I, I shall easily prove that his coming in the spirit is not his second coming, for I will prove that his coming in the spirit was before that which the scripture and you also do call his first coming; and proved it by that plain scripture where Peter, speaking of the prophets, saithSearching what, or what manner of time the Spirit of Christ which was in them (the prophets) did signify, when it testified beforehand of the sufferings of Christ, and the glory that should follow," 1 Peter, i. 10, 11, and iii. 18, 19, where speaking of Christ's being put to death in the flesh, but quickened in the Spirit," By which Spirit he preached to the spirits (now) in prison." But when was this? "Only when once the long suffering of God waited in the days of Noah," (ver. 20;) which was long before the first coming of Christ, so called in scripture, for that was, as I said, when he took a body from the Virgin Mary.

But, secondly, it seems clearly by these words that you do look for no other coming but his coming in spirit. Oh, how suddenly and unexpected of you will the Son of man break down from heaven with all his mighty angels in flaming fire, and call you together, with all nations, to judgment. And though now peradventure you are ready to slight the personal appearing of the Lord Jesus Christ that man to judgment, only looking for a judgment within, yet you will, I am certain, very suddenly be made to pass under another judgment, which will be more exceeding great than any judgment you shall have here, and more terrible. As for the latter part of the charge, which is a very lie, though I shall not trouble myself to lay it to your charge, (you have so manifestly declared yourselves already what you are,) yet I beseech you that hereafter you would not be so ready to receive lies from others, and publish them to the view of the world, lest you appear to all men, as you do to some, to be such as are of an accusing, lying spirit.

But further, that Christ's coming in the Spirit is not his second coming it is evident, partly in that the coming of Christ in Spirit was before that called in scripture his first coming. Secondly, he that comes the second time is he that came the first time. Now he that came the first time was very God and very man, and not a spirit only; for handle me, saith he, a spirit hath not flesh and bones, as you see me have, Luke, xxiv. Now this same Jesus that was very God and very man, so born of Mary, saith, "I go and prepare a place for you, and I (the very same, as also Acts, i. 10, 11) will come again, and take you to myself; that where I am, there ye might be also," John, xiv. 1-3. Here I might spend many words, but it needs not, the whole current of scriptures do confirm this thing, and therefore I shall forbear, and content myself with this,

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He that will be filthy, let him be filthy, for the day is at hand.

The third charge is also against me, saying I said there was nothing in me, nor any man, to be

taken notice of.

Though in some sense I do not deny these words, yet I know and am sure that directly in this form of words I did never lay them down; but I pass that. Now in this sense I do not deny them there was nothing in me as I was in my unregenerate estate, nor in any man else in the same estate, that is worthy to be taken notice of for justification-First, because every unregenerate man is without Christ before he be converted, Eph. ii. 12. Wherefore remember, that ye being gentiles in the flesh (unconverted), that at that time ye were without Christ. Now a man that is without Christ, and hath not his Spirit in him, as some, yea, most men are, (Jude, 19,) what is there in that man that is worth the taking notice of to justify him.

Also converted Paul saith, "I know that in me, that is, in my flesh, dwelleth no good thing," Rom. vii. 18.

As for others that are charged with things, because their names are not also mentioned, I shall pass them by; only thus much I shall say further to the last charge, that there is nothing in any man by nature, before he be converted, that is worth the taking notice of as to seek justification thereby. And that that light which every man hath, being at the best but conscience, nature, or the law, let a man take notice of it, follow it, obey it never so much, it is not able to justify the soul; for if righteousness come by the law, then Christ is dead in vain. And as I said before, every man hath not Christ to take notice of, though every man hath conscience, or the light of nature, in him, which is also able to convince of sins against the law of God, yet is not able to deliver from that curse pronounced by the Lord against them that disobey the law. Nay, the law itself is not able to save them that do follow it, being too weak for such a thing. And, indeed, God did not give it to that end, that saints should have life by it. No; compare Gal. iii. 21, with Rom. v. 20, you may clearly see why God gave the law-namely, that sins or offences might abound. But how? By discovering sin by its workings. Now, then, you that follow the law, and seek life by it, this is all you are like to have of it,-first, you shall see your transgression against it made known to you by it, (Rom. iii. 20,) and a horrible curse pronounced against you because you cannot give a complete, continual obedience to every tittle of it.

And now, friend, to thee who hast taken in hand to answer my queries laid down in the end of my book, I say, thou hast only wrangled and quarrelled at them, but hast not given one plain and right answer to any one of them; therefore I shall leave them still to be answered by you, or others of your spirit. You will find them at the end of the foregoing discourse; and I beseech you to answer them in all plainness of heart, and with as moderate a spirit as you may. It is like there may be some addition to them; but as I have dealt plainly and sincerely with yours, so do you deal uprightly and plainly with mine, for

the satisfaction of those who shall read them. And here I shall draw towards a conclusion, only speak some words to those who unawares to themselves may be carried away with the doctrines of the quakers; and I shall be brief in speaking to it. The way that I shall take shall be very plain to be understood, for I shall not lay down any doubtful sentence in my speech to them nor others.

And, first, I shall shew you that the doctrine of the quakers is an error, and how.

2. Who they are that are carried away with it, and why.

3. The way Satan takes to make this delusion, or filthy doctrine, to take place in the soul.

That the doctrine of the quakers is false, or an error, I shall shew, first, by discovering the doctrine itself. Now the doctrine of the quakers is plainly this namely, that every man that comes into the world hath the Spirit of Christ in him.

Now that this is an error is clear, because the word of God saith plainly that "some are sensual, having not the Spirit," Jude, 19. And again, the unregenerate man, in the time of his unregenerate state, is without Christ, Eph. ii. 12.

2. He that will but observe the motions of that light which every man hath within him, say they, so as to obey and close in with it to follow it, shall undoubtedly be saved from the wrath to come. Now, this is clearly a gross error; for, first, if all men have not Christ, as they have not, then is it not an error to press men to seek for life by following that which is not able to give life? Yet this they do who labour to persuade men, yea, the souls of men, that it is no less than the very Spirit of Christ in every man that doth convince of sin, when the Scriptures say plainly the law, (Rom. iii. 20,) conscience, (Rom. ii. 15,) and nature itself, (Rom. ii. 14; 1 Cor. xi. 14,) will and doth convince of sin; yet none of these is the Spirit of Christ. And the great argument that they bring to prove that it is the Spirit of Christ is, because the Spirit doth also convince of sin. Now, what a poor argument is this, to say, that because the Spirit of Christ doth convince of sin, therefore whatsoever doth convince of sin must needs be the Spirit of Christ; as much as to say, because the saints are called the light of the world, (Matt. v. 14,) therefore the saints are the saviour of the world, seeing Christ also doth call himself the light of the world, (John, viii. 12;) or because the moon hath or is light, therefore the moon is the sun. This is but sophistical arguing, and doth beget most damnable errors and heresies in the world; but this is the way that they take to entangle poor souls with their sad and erroneous doctrine, see page 22 of his book, lines 12 and 13. say that it must be Christ within them that must within them work out justification for them; when it is evident from the whole current of scripture that the Son of Mary was delivered to be crucified for our offences, and his resurrection, through faith in it, is our justification; as all along through grace I have declared and cleared. And the work that the Spirit doth in point of justification is, to shew us what the Son of Mary hath done and suffered in his own body

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on the tree, and is now doing in the presence of his Father in the highest heaven.

And to help us to apply this to our souls by faith now, for a preservative against these and the like delusions, observe, first, as I said before, "All have not the Spirit of Christ," Jude, 19; Ephes. ii. 12.

2. That the law, with all our obedience to it, is not able to save or justify any poor soul-Rom. iii. 20, "For by the works of the law shall no flesh living be justified," though it gives the knowledge of sin.

3. That there is none other way to be justified in the sight of God but by laying hold of what the Son of Mary (Jesus) did do and suffer in his own person when he was in the world; for it is by him, and what he hath done in his own person by himself (Heb. i. 2), that any man is justified from his sins, and the wrath of God due to the same, by believing that his blood was shed for their sins; as it is written, "By his stripes we are healed," (Isa. liii. 5,) as if their own blood had been shed for their own sins; and that his righteousness is theirs by imputation, as if they themselves had actually fulfilled all the law of God for their own justification, Rom. x. 4.

The second thing is, who are they that are carried away with this delusion, and why?

ANSW.-First, not one of God's elect whom he foreknew shall be utterly destroyed thereby, (I do not say they shall not be led away for a time, but they shall not be utterly destroyed,) for they are kept by the mighty power of God through faith unto salvation. But they are such as are not, indeed, the elect of God, nor chosen in Christ before the world began. Though Hymenæus and Philetus fall away, and overthrow the faith of some, yet the foundation of God stands sure, having this seal, The Lord knoweth them that are his," 2 Tim. ii. 18, 19.

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Secondly, They are such as in time past, for the generality of them, were either but light, frothy professors, or else were shaken in their principles, and unstable therein, as saith the Scriptures, They that are deceivers do beguile unstable souls. Or if they were such as were in appearance sober and serious in the account of others, it was either from those convictions they had from the law, or else from high notions they had of the gospel, which have both such influence at some time on the soul, though not savingly, that the soul will go very far in obedience to them; as for example, Herod, who was an enemy to the truth, yet for a time had such heart workings, being convinced by the preaching of John the Baptist, that he feared him, and observed him, and when he heard him, he did many things, and heard him gladly, Mark, vi. 20.

Now the reason why such people are carried away with such heresies as these, or the like, is, 1. That as they were not of the elect of God, so God by suffering them to be carried away finally may make it appear that they were not of his elect. "They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out from us, that it might be made manifest (or, that men might see) that they were not all of us," 1 John, ii. 19.

2. Because God will not have his church so disturbed always with such as are not of the truth. Now, there are some men that have their time to walk with the church of God by permission, and these men are ever and anon ready to broach their errors, even while they are among the saints, to their trouble. Now, God having a care of his church, hath a time to suffer the devil to run through the world with some erroneous doctrine or other, which when these men taste, being spirited beforehand for that purpose, do presently close in with the same, to the purifying of the church and the manifestation of themselves; and thus every branch which the Lord's right hand hath not planted, shall and must have a time to be rooted up," Matt. xv. 13.

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3. Because others that are of the right grafting in may, notwithstanding, not presume, but fear lest they also fall through the same example of others who are already fallen, or may fall hereafter, Heb. iv. 1, 2, 11.

4. Because others may see that it is not by their own strength that they do stand, but freely by the grace of God, and his power and love towards them in the Lord Jesus Christ. God hath chosen some before the foundation of the world. Now to manifest this, though they are even as bad as the worst by nature, yet, I say, because God will shew his power and his love, he doth preserve some to eternal life, though others fall into eternal damnation. "Of all that thou hast given me," saith Christ," have I lost none, but the son of perdition, that the scripture might be fulfilled," John, xvii. 12. Many other reasons might be given why these things must and shall be, but I rather choose to forbear; only thus much I have spoken, because I know it is my duty to speak a few words unto you, that you may either close in with the truth, or else the more clearly be left without excuse at the great day.

The third and last thing is, the way that Satan takes to make those delusions take place in the soul.

Now, the way whereby he makes these or any other delusions to take place in the soul is, first, to persuade the soul that they are the truth; and, secondly, to stir up in the soul an enmity to any thing or person that shall declare the contrary.

First, They are given over to believe a liethat is, to believe false doctrine to be the doctrine of God and of Christ. And that he might bring this to pass, he goeth about to change the names of things; and because the law, conscience, and nature itself can convince of sin, therefore he calleth them Christ, or the light of Christ, saying to a natural man, one that is not yet converted, Mind the light within you. If they ask, what light? say they, That which doth convince of sin. If they further ask, Why, what is that? they say, It is the light of Christ, the light of life, or Christ within.

Now these things are nothing else but conscience, nature, or the law, for a natural man hath nothing else that dwelleth within him to convince him of sin; only these things have a new name put upon them. And poor creatures, hearing the name Christ, being ignorant of the nature of Christ, do presently close in with these

things, supposing, nay, verily believing, that these are the Spirit of Christ; which things being thus received, if at any time one come and oppose them, and tell them that it is an error that they have taken up, to think that that which is in an unregenerate man is the Spirit of Christ, and contrariwise telleth them plainly that it is but their own conscience that doth convince them, or the law written in their hearts by nature-nay, say they, it is the light of Christ in the conscience; when there is no scripture hath any such manner of expressions, only a fancy of their own, taken up without ground from the word. But the soul being possessed with this doctrine, presently its heart riseth against any thing that doth contradict it, and is filled with a secret enmity against it. Now, the way that Satan takes to bring this about is to persuade poor souls that all these thoughts that do any wise contradict the principles received, is but a temptation of the devil. And if at any time there be the doctrine of Jesus held forth in truth, his death, burial resurrection, ascension, and intercession now without in the presence of his Father for sinners, and that there is salvation nowhere else but in the merits of the first-born of Mary, which is Jesus Christ, without the works of the law, (Rom. iii. 28,) presently with envy they are enraged, and cry, Dost thou not know that every man hath a measure of the Spirit given to him? Follow that, listen to that, turn thy mind to that, and walk in the light of that. When, alas, there is no such thing as the Spirit of Christ in every man, as I said and proved before at large; only the devil hath gotten this way to call conscience Christ, the law Christ, and hereby to entangle the soul with the name of a thing without the thing itself.

But now the soul is set down in its principles, and he that doth any way confute that spirit, presently it falls a raging, and cries out, Serpent, liar, wolf, dragon, devil, be silent with thy serpentine wisdom and smoke of the bottomless pit. Now in this the devil is wonderful cunning; for lest he should indeed be discovered, he doth set the face hard against the truth, and counteth it such a deadly enemy, that he will not, cannot bear it, but lets fly against it all the hellish words and madness he can; and now he begins first to cry, Avoid, Satan: all which is only to harden him in whom he doth dwell more and more against the truth. Now, he doth also harden souls in delusions by presenting the ugly and base conversations of a company of covetous wretches who do profess themselves to be the ministers of the gospel, but are not. Now, poor creatures being shaking and doubtful what way to take, seeing the conversation of these men to be wicked, and the doctrine of these deluders covered with a seeming holiness, they presently embrace it, saying, Surely, these men are in the

right way; they cry down the priests, whose lives we also see to be profane; they are very strict in their ways; and if such be not good men, who are? But yet that which is most taking is, (through the corruption and pride that is naturally in the heart of man,) these men propose such a way to salvation as is in the compass of a man's own ability, even works of righteousness done by him, which is very agreeable to man's nature, which would willingly be saved, but would not be altogether beholden to God for it; and these works not being wrought by the priests or national ministers, but by the other, though in opposition to the righteousness of Christ, the Messias, God-man, poor souls not only suck in these erroneous principles, but are hardened in them against the doctrine of God and his Son Jesus Christ by their ungodly conversation, and thus dishonour the Son of God. But come, brethren, let us be patient, stablish our hearts, wait but awhile, and I doubt not but you will see that those who dishonour our Jesus shall soon be brought down, both ranters, quakers, priests, and people also, that shall continue in opposing him either in doctrine or practice, for our God hath said, "Ah! I will ease me of my adversaries."

Now, a few words more to those who do believe in Christ aright, and lay him for their foundation.

First, Bless God that you are not carried away with the delusions that are on foot in this generation.

Secondly, See that you are labourers after a more experimental knowledge of our Lord Jesus Christ; fly more to his birth, death, blood, resurrection, ascension, and intercession, and fetch refreshing for your souls more and more from him without, through the operation of his Spirit within; and though the fruits of the Spirit be excellent, and to be owned where they are found, yet have a care you take not away the glory of the blood of Christ shed on the cross without the gates of Jerusalem, and give it them; which you will do if you do content yourselves and satisfy your consciences with this, that you find the fruits of the Spirit within you, and do not go for peace and consolation of conscience to the blood of Jesus shed on the cross.

Therefore learn of the saints, or rather of the Spirit, (Rev. v.,) who teacheth to sing this song, "Thou art worthy to take the book, and to open the seals thereof, for thou wast slain, and hast redeemed us to God by thy blood."

And as for you that cannot yet well endure to think you should be justified by the blood of the Son of Mary shed on the cross without the gate, I say to you, "Kiss the Son, lest he be angry, and you perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him," Ps. ii. 12.