INNOCENCY CLEARED FROM LYES.  
IN In answer or reply to some particular things: which them, who are scornfully called Quakers, are charged with in a book entitled, Malice stripped and whipped, etc.  
Published by one, who calls himself Samuel Smith Minister of the Gospel, but his practice and bitter spirit maketh him manifest to be forth of the Doctrine of Christ, and that he is not guided by the same spirit, which the Ministers of Christ were, and are guided by, as hereafter may be made appear.  
Thus saith the Lord God, because you have spoken vanity and seen lies, therefore behold I am against you, saith the Lord God: because with lies ye have made the heart of the righteous sad, whom I have not made sad, and strengthened the hands of the wicked, that he should not return from his wicked way, by promising him life, therefore ye shall see no more vanity: nor divine divinations; for I will deliver my people out of your hand and ye shall know that I am the Lord, Ezek. 13.8.22, 23.  
By one who desires that all men might come to do as they would be done unto.  I. B. 
London, Printed for Thomas Simmons at the Bull and Mouth near Aldersgate, 1658.   

To the sober Reader.  
THis book or paper coming to my hands, published by a pretended Minister of the Gospel, wherein he pretends an examination of a late scandalous paper, as he calls it, published by certain Quakers now in the Gaol of Salop, which paper I have seen and do see, he accuses the aforesaid men falsely, as touching lies and untruths, and of bidding open defiance to Magistracy and Ministry, to the making their names odious amongst men, which they were worthy to bear: if it were truth which he speaks, and therefore I shall try his book entitled, Malice stripped and whipped, etc. in the things which most concern them, that so thou who reads this, and all sober minded men, who hear it, may judge, whether he be not a false accuser of them, and of a bitter spirit, yea or nay, for this cause, and that he may be a shamed of his folly, these things following I writ.   

INNOCENCE CLEARED from Lies, etc.  
IT hath been commonly the practice of persecutors and enemies to the people of God; but especially of the Priests, 
Psa. 37.12.  to take away the good name of those they did envy, and give unto them reproachful names, as this blasphemer, sour of sedition, ringleader of Sects, Heretics, 
Acts 16.19, 20.21. Acts 22.22, 23.  and the like, that so they might incense the Rulers and people against them to take away their lives, which was the end they sought for: witness what they called our Lord and Master Christ jesus, read, Mark. 14, 63, 64. And also what they said of Paul, see Acts 24.5, 6. and that the men in our generation, 
Io. 8: 48. Mat. 7.14.  who are enemies to the Lords people, may not come short, but as far as their power reaches, show what spirit they are of: that men may know their nature, let us see what this pretended Minister saith concerning the book he examines.  
Smith. Saith not a book to be chained but let flying, full of falsehood, lies and untruths, fit for the Devil's patronage, and further he saith, and that which is more strange, in a time of Parliament sitting, bidding open defiance to Magistracy and Ministry, etc.  
Answer. If these things which he here saith were true, the condition of these men were to be lamented, who published this book which he examines; but I am sure, if he had examined it with a single eye, and without prejudice, 
If the Magistrates would take this man's word without examination, might not they become guilty of innocent blood  he durst not have spoken these things, saying it is full of lies and untruths, as though there were no truth in it, and to incense the Magistrates against these men, which is the thing he aims at, he saith bidding open defiance to Magistracy and Ministry; but I believe it is good for the Magistrates to take heed, how they believe such men as this Smith, lest they should punish the innocent to satisfy his will, he hath heaped up a deal of accusations, which sober minded men will see turn to his own shame, for if he examine the book, which he mentions, all the days of his life, he is not able out of it to prove the things he hath accused these men with, which if he cannot prove, must not he then of necessity be a false accuser, and therefore if he take in hand to examine books, it is best for him the next time to say no more than he is able to prove.  
Smith. Saith in his book William Baret Constable, and Humphrey Dale Churchwarden, according to the Ministers directions, pulled down their speaker, charging some to secure him, and others also of their company were secured, etc.  
Answer. Was ever the like heard of, that a Minister of the Gospel, as he pretends, should give such directions as this, and is not ashamed to publish it to the world, but this will make his name to be known and also his nature, that all honest men may take heed how they join with him in persecuting the innocent, let us reason with him a little, he confesses he being acquainted with their damnable Tenants, he endeavoured to discover them, and to warn his people of them, & this being made known to them, which he calls Quakers, as he saith, they gave it out they intended to preach at Cressag, etc. now this I say, if he had spoken against this people, 
Read: 2 Tim. 2.24, 25, 26. verses. 2 Cor. 6.3, 4, 5, 6. And see how a servant of the Lotdor Minister should be qualified.  as it is likely by his words he had then, it was but very equal and reasonable when they came so near him, and that to preach too: if he had come to them in the spirit of meekness, being he pretends to be a Minister of the Gospel, to have seen if he could have convinced them of any error or damnable tenant before the people, that so they might have been ashamed of it, but it seems this he did not, but to his own shame, instead of doing so, he hearing of their coming to preach at Gressag; sent for the Constables, and acquainted them therewith, desiring them if they came to see the keeping of the peace, and this was six weeks before: to which I say, the keeping of the peace is that which we desire, and it is the office of Rulers to see the peace kept, and to punish them that break the peace, but though he had made it so sure of his side, yet he came not to them to disprove their doctrine, which had been a fit opportunity for him to have tried, if he could have disproved them; seeing he had spoken against them in his public Ministry, it may be behind their backs: and so it had been but a reasonable thing to have maintained it to their faces, but instead thereof contrary to his first directions to the Constables to keep the peace, he now gives directions to pull him down; which stood peaceably, it is like for any thing he knew, preaching the word; these directions was contrary to reason and the good Laws of this Nation, and I hope the officers will learn more wisdom than to obey the directions of him, or any other; whose directions is contrary to the Law to disturb peaceable men.  
Smith. 
Is it not a shame for him to declare this.  The Minister in the afternoon durst not go to the Church, by which means the Congregation, and other neighbour-Congregations, that depend much upon his Ministry were disappointed of the word that day.  
Answer. A lamentation may be taken up for them that depend upon thee and thy Ministry, or to receive the word from thy mouth; who was afraid to maintain what thou preaches to them: why dared thou not go to the Church as thou calls it, would thou make the people believe thou was afraid of thy life, 
2 Tim. 1.7, 8. Gen. 4.4, 5, 6, 7, 8. Psa. 53.5. Pro. 27.1.  was it not Cain that was afraid, whose sacrifice God accepted not, but it was Abel that was slain whose sacrifice God accepted: it's well known though the Soldiers had their weapons about them, who were then in service for the Commonwealth and present Government, that the patience of their spirits was tried that day, when that by some of the people the Hilt of one of their Swords was broken, the blade being in the Scabbard, and yet the rest did no violence; but this which thou hast done, and said is to the shame of thyself and thy brethren: is it not the mark of an hireling to fly, and did not thou so when thou ceased at the midst of thy Sermon as it seems, because a woman came into thy Congregation, and yet said nothing, as far as I understand by thy relation, so that to thy shame thou hast related this: that men may see thou was the cause of the disturbance, who gave the officers directions to pull him down that stood peaceably, who might have come away in peace, for aught I know, if thou hadst not been, thou also suffered'st thy servants, if thou didst not set them on, to beat a Kettle, and a Frying Pan purposely to disturb, so that to thy shame thou may see what thou hast done and repent, and some that have depended upon thee and thy Ministry, I hope gins to see thee, and will buy thy word no longer.  
Smith. And when thou comes to the title of the book, thou examines, thou saith this title (Priest) is here used in scorn and derision to the Ministers of the Gospel etc.  
Answer. Nay it is not given in derision to the Ministers of the Gospel, for we do not take thee for one, though thou call thyself so, and herein thou hast accused them, but not proved it, 
jer. 5.30, 31.  but I shall prove Priests teach for hire, Micah 3.11. and doth not thou so, or thou takes tithes, if thou do, it was they who receive the office of Priesthood, have a commandment to take tithes of the people according to the Law: and if thou be not a Priest, 
Heb. 7.5, 11.12.  thou doth the people wrong to take tithes or hire from them: for we do not read in the Sccipture of truth, that the Ministers of the Gospel were to receive tithes of the people, but as they had received freely, so they were to give, and having food and raiment, therewith to be content, 1. Tim. 6.8.  
Smith. 
Take notice of the confession of his Faith.  Saith, I have so much faith to believe the time will come that the very name of a Quaker will be as odious in the Christian world, as any heretic ever was since the days of Christ, etc.  
Answer. Such as is within is now poured forth, hast thou so much faith as to believe this? But though thou strives to make the name of Quakers odious, and doth exceed many that hath gone before thee, yet thy labour is in vain and thy faith also, 
Phil. 2.12, 13.  for it will never be Odious amongst Christians, but a wise man may easily see what thy faith tendeth to: It was the practice of the Popish Bishops in the reign of Q. Marry, to call the Martyr's heretics, & so burn them; I shall assure thee this faith of thine will get thee no commendation amongst honest men, & them that fear the Lord, seeing thou believes that will be odious, which the Lord approves Isaiah 66, 2. saying to this man will I look, even to him, that is poor and of a contrite spirit, and trembleth at my word: if this will be odious, what then will be commendable? Consider well of it, and let us have a sober answer.  
Smith. Saith, but you must let fly at that reverend judge, he shall answer for himself, and it is like he hath seen, or will see this scandalous paper of yours cast out against him and against authority itself, etc.  
Answer. 
Psal. 58.1. Ps. 2.10, 11. Acts 10.42.  What! Did they let fly against that reverend judge? Did they let fly any thing but the truth? And why might they not speak the truth, though to a judge? We know he shall answer for himself before the judge of quick and dead, but if authority would believe thee, thou wouldst surely incense them against these men; but it is wisdom for authority to know the truth of both sides, thou accuses or lays to their charge great things, but as fare as I see proves nothing: but it is no marvel since thou wouldst have their names to be so odious, thou helps all thou can, and to little purpose, for thy work will turn to thy own shame and confusion, if thou do not repent.  
And then thou writes, or giveth a short relation of theirs, which testifies of thy persecution of them who published it, which because thou accuses them to be liars, I shall briefly reply unto some particulars: In thy examining of the narration where they are most concerned.  
Narration. Met in the name and fear of the Lord, on the way near the steeplehouse yard near Chrisag.  
Smith. Saith, it seems these men are so full of the spirit that they have now learned to teach the holy spirit of God to speak, and he alleges some Scriptures to justify the very name of Church, to our Temples as he calls them, and further he saith, take heed henceforth that no such language come out of your mouths as this steeplehouse is, lest you be found amongst the number of Stephen's persecutors.  
Reply. It seems thy tongue or pen is so accustomed to slandering that thou cannot cease, 
Ps. 52.2, 3.  saying they have now learned to teach the holy spirit of God to speak, hear thou hast accused them, and that concerning the things of God, saying they have now learned to teach the holy spirit, etc. mayst thou not be ashamed to give such things under thy hand, surely if thou spoke what thou thought, 
2 Pet. 3, 3.  I would have thee to prove it if thou can: otherwise if thou spoke what thou thought not, art thou not found in the generation of scoffers, and for the Scriptures thou alleges, them I do own, but they do not prove the Steeplehouse a Church, 
1 Pet. 2.5.  neither the house of God, which likely is the end thou brings them for, but the Scripture proves the Church is in God, 1 Thes. 1.1. And the Apostle Peter saith, ye also as living stones, 
Eph. 2.20, 21.  (mark that) are built up a spiritual house, and are built upon the foundation of the Apostles and Prophets, jesus Christ himself being the chief Corner stone, in whom all the building fitly framed together groweth up an holy Temple in the Lord; know you not that your bodies are the Temple of the Holy Ghost, which if thou had known? why didst thou stumble at their calling of the place builded of wood or stone, a Steeplehouse, is not that the most fit name, for, if it have a Steeple, where the Bell or Bells hang, if it have we may call it so; and yet not be found in the number of Stevens persecutors, 
Mat. 10: 16, 17, 18:  but rather thou wilt be found in that number, if thou seek to cast the innocent into prison, and plead for the Temple which Steven witnessed against, saying, the most high dwelleth not in Temples made with hands, which they that then upheld the Temple put Steven to death, Acts 7.  
Narration: The Priest stirred up the justices to grant a warrant to fetch in the innocent before the justice, etc.  
Smith. Saith must you have liberty to rail, revile, scandalise, and disturb the Ministers of Christ in doing their office; away Animals, away; if the Gaol of Shrewsbury, be not a means to recover your madness, Bedlam is fittest for such men.  
Reply. Nay no such liberty, do we desire as this to rail, revile, scandalise and disturb the Ministers of Christ, but this we desire which is reasonable, to have liberty to speak the truth, which we are able to prove by the Scriptures of truth, and if any man accuse us, especially if he pretend to be a Minister; with the holding of damnable tenants, as it is like this Smith hath done, we desire that they might show us in the spirit of meekness, what these damnable tenants are, that we might forsake them; and if they accuse us falsely, that they might repent: and this liberty is but reasonable, and not contrary to the Law of the Nation; but it seems this Smith would have liberty to say what he will, and none to say to him what dost thou; but if they do he will call them disturbers, and the means he will use to recover them, as it seems is Shrewsbury Gaol or else Bedlam, which is a means the Ministers of Christ never used, that ever I read of in the Scriptures of truth; but it hath been the custom of that Synagogue of Satan at Rome and their adherents, when they could not, bring men into submission, to what they falsely called truth, then under the name of Heretics or disturbers of the peace, those that would not submit to them, they put to some cruel death, or else kept them in prison, and shamefully entreated them, which is the way this Smith would take it seems, to recover those which will not believe what he saith to be true; but it is good for the Rulers to take heed, that they do not consents lest they should become guilty of innocent blood, for by this he hath made himself manifest to all the children of light what spirit he is of.  
Narration: And the innocent there accused could have proved the Priest's man forsworn, but could not be heard.  
Smith. Saith be it known unto all men by these presents that the Quakers in Shrewsbury Gaol are not perfect, nor without sin, unless their tenants be, which I shall not wonder at, that lying is no sin, etc.  
Reply. Here thou gives out as though they were liars, pretending thou hath some ground or colour for it, if any of the books came to thy hand uncorrected; but to take away the ground or colour of thy accusing them, this I say, I have seen their Manuscript, and it is there, the innocent there accused, could have proved the Priest's man forsworn speaking of thy servant, and besides they can prove many of the books they corrected, though may be some might escape their hands; and if there was nothing near to thee which accused thee? why did thou take it to thyself; if thou had dealt honestly thou would not have catcht at a letter being set wrong, knowing that a fault may be in printing, as I might instance in thy book, or else thou hast done very sottishly: but this I pass, not loving to strive about words, having taken thy ground or colour of accusing them away: they are clear and are able to prove what they intended, which was concerning thy manservant being forsworn, which may be a shame unto thee to keep such in thy house, it may be thou thought thou might say what thou would, when thou had them in Shrewsbury Gaol, which is the means thou will use to recover them, or else Bedlam, surely thy Brothers and the men of thy own generation will be ashamed of this, 
Io. 8.44.  or else their merchandise will savour evil in the Nostrils of all honest men; and for our tenants being such that, lying is no sin, I utterly deny, for lying is of the Devil, he is the Father of it, and all unrighteousness is sin, so they being clear of what thou accused them with, let him that's wise judge who is fallen into the pit.  
Narration. And being carried to prison we remained till the next day, etc.  
Smith. It is well you will sometime speak the truth, etc.  
Reply. I say it is well thou hast confessed this, out of thy own mouth, be thou judged whether thou be a liar yea or nay: thou saith toward the beginning of thy Book speaking of theirs, that it was full of falsehoods, lys and untruths, now if it had been full of falsehoods, lys and untruths as thou saith: then how could they sometime speak the truth in it; be thou judge of this matter, and he that deserves the shame let him take it.  
Narration. Neither did we any thing contrary to sound doctrine, for there is nothing mentioned in the Scripture of putting off the Hat, etc.  
Smith. Where was that honour you owed as due to the Magistrate, when you came and presented yourselves in the face of the Court, and presence of the judge, in that rude uncivil and contemptuous manner, neither putting off the Hat, nor bowing before him, which the fifth Commandment commands, etc.  
Reply. They honoured the Magistrate with as much honour as that thou tells of, which Paul gave to Festus and King Agrippa, he called them by the titles which belonged to them, and so did they him who was Magistrate therein, calling him judge, and the Court a Court of justice, and honouring them in the Lord, which is as much as the Scripture commands, saying, Children obey your Parents in the Lord, but thou saith, neither putting off the Hat, nor bowing before him, which the fifth Commandment commands, to which I say, it is well if thou have not belied the Commandment, for I never could find any such command in the fifth Commandment, as the putting off the Hat or bowing; but this I am sure is in the second Commandment, thou shalt not bow down thyself, and I do believe there is no confusion in the Commandments; but rather it is in thee, as in this thing, it doth plainly appear; and then thou states a question, or an objection which is in these words: But where do you find a command for putting off the Hat; unto which I say, it had been wisdom for thee before thou hadst stated this question to have considered whether thou couldst have given a sufficient answer to this question yea of nay; but it may be thou didst not so, but did even like a foolish man that gins to build, and considers not whether he is able to finish or not, but to say something to it, being thou hast laid it down, thou saith, what though we read not of a Hat, etc. and herein thou hath not proved there is any command for putting off the Hat; but hath showed thy ignorance of the Scripture, in saying, what though we read not of a Hat, but thou may read of Hats in Dan. 3.21. than these men were bound in their Coats, their Hosen, and their Hats, it might be that their Hats were not taken off their heads, when they were before Nebuchadnezar the King, and the most mighty men in his Army; seeing they were bound in them, and if they were not taken off; do not they then that require them to be put off, and fine men for keeping them on, in that thing exceed Nebuchadnezar,  
Narration: But is not he who is our accuser out of the said doctrine of jesus Christ, is not he called Master, doth not he stand praying in the Synagogues, hath he not the chief seat in the assembly, doth not he take hire, etc.  
Smith. Here is a bundle of accusations bound up together, etc.  
Reply. Why dost thou lie: do they here, accuse thee; but rather by way of question, they ask thee or any that will answer for thee: 
Ezek. 22, 25, 26.28:  whether these things be not so, but it seems if they had accused thee, it had not been falsely: for thou saith I am called a Master, and to defend thyself in thy so doing, thou shifts with Backsters' words, and thou calls him Master: but it were more for thy credit and his too, to have gone to Christ's words, seeing you pretend to be his Ministers; but this it seems you dare not do, knowing full well that his words is against your practice, 
Mat. 23.10.  who saith, neither be ye called Masters, for one is your Master even Christ, and so ye make the Scripture of none effect to keep your own traditions, as standing praying and such like, to which Christ saith, when thou prayest thou shall not he as the hypocrites are, for they love to stand praying in the Synaegogues, Mat. 6.5. and if you do not love it, why do you plead for it, and for having the chiefest seat in the assembly, for which thing the strongest argument that I see thee bring is this, for some body must have these places, and some of those upper rooms and seats, which argument shows thy weakness and ignorance, for if it were so that somebody must have them, doth it therefore follow that the Ministers of Christ must have them, seeing Christ said unto them in his doctrine, beware of the Scribes which love to go in long clothing, and love salutations in the market places, and the chief seats in the Synagogues, and the uppermost rooms at feasts, Mark. 12.38, 39 and why is there so much pleading for these things, if they do not love them, is it not a great sign that a man loves the thing he pleads for: unless he be a great dissembler.  
Narration. Doth he not take hire.  
Smith. This is the great quarrel of all that they have against us, and further saith, to pull down the Ministry of the word, and this must needs take with the vulgar sort of people, that know little of God and the ways of godliness, etc.  
Reply. Why what will the Ministry of the word fall, 
Isaiah, 56, 10, 11.  if hire be taken away, is that the foundation upon which it stands, the Prophets of the Lord cried against such as sought for their gain from their quarter, and teach for hire, read the third Chapter of Micha, and see what the Lord saith concerning the Priests that teach for hire, and Prophets that made his people err, they by't with their teeth and cry peace, and he that putteth not into their mouths, they even prepare war against him, and yet I do believe the Prophets of the Lord did not pull down the Ministry of the word, but it seems by this argument, that if hire were taken away the Ministry will down, which if it be so, 
Isaiah 55.2.  it makes it plainly appear you teach for hire; though you would make the people believe otherwise, but if they keep their tithe or money from you, it is possible you may prepare war against them, and then they may know your nature to be as Christ saith, inwardly ravening wolves, and whereas thou saith, this must needs take with the vulgar sort of people; who know little of God and the ways of godliness; this may stand to the shame of thee and thy Brethren; do the people know little of the ways of God and godliness; what have you taken hire for nothing all this while, it is good for the people to consider of these things, lest they spend their money for that which is not Bread, and their labour, for that which satisfies not, and thou speaking of them, thou calls Quakers, saith the same, and substance of their prating (as thou calls it) was we preach unto you the word of the Lord freely; and this I believe was thy greatest torment that any should preach the word of the Lord freely, as they had received it: or else why speaks thou against it, and caused him to be pulled down that preached, and for the Scriptures thou alleges them I do own, and the maintenance they do allow Ministers; as that thou alleges in Mat. 10.10. which saith, the workman is worthy of his meat, and I desire people to read that Chapter for their further satisfaction.  
Narration: He hath accused us that we disturbed him and hath not proved it.  
Smith. This was answered to your shame before.  
Reply. Nay not to their shame but to thine, for thou hast proved in thy own book, that it was by the Ministers directions, their speaker was pulled down, and so proved thyself a disturber and not them; for it was contrary to the good Laws of this Nation to pull him down, who stood peaceably preaching freely unto the people, and so he to wit the Constable, is to be commended in that thing: that would not obey thy directions, which was contrary to the good Laws of this Nation.  
And whereas they say the fruits brought forth by thy people made thee manifest to be no Minister of Christ, being they were mockers, scoffers, and swearers and such like, etc.  
And this thou calls great ignorance in them, but thou mayst see it is rather thine to call it so, for the Lord saith by jeremiah the Prophet speaking concerning the false Prophets, 
jer. 23.22.  If they had stood in my counsel, and had caused my people to hear my words, than they should have turned them from their evil way, and from the evil of their do, now if this be an evil way before mentioned which thy people lives in, yea even them which then dwelled in thy own house or were servants to thee at the least: 
jer. 23, 14, 15, 16, 32, verses.  for if thou gather such as these, it may well make thee manifest to be no Minister of Christ, 
Mat. 7.20.  but if thou make account this will not serve, it is like thy own practice may make thee manifest, thy lying and false accusing, and being out of the doctrine of Christ, as thy own book will witness where thou saith, I am called a Master, and if all this which is brought forth by the people and by thee, be not sufficient to make thee manifest to be no Minister of Christ, than thou mayst let us hear some more marks and signs from thee, that thou mayst be the more certainly known.  
Narration. And the Priest to cover his former envy goes on further, and to blind the people more and more reported it that we were fined, for that we had done to him, which is a plain and manifest lie.  
Unto which I say, if they had been fined for that they had done to thee, it had been little wisdom in thee to report such a thing or boast of it, but seeing they were fined for their Hats, as they are able to prove, and thou reporting it was for that they did to thee, which thing thou hast not denied in thy book; and therefore that they said concerning thee was true, it was a manifest lie for thee to report so: though thou was the cause of all their trouble, and so let it rest upon thy head, till thou depart from it by repentance.  
Narration. And for him who is our accuser who professes to be a Minister of Christ, consider was ever the like heard of, that ever any Minister of Christ halled any to prison, kept swearers in his house, mockers and scoffers.  
Smith. Do you not rather cry out against the supreme power and Magistracy, because it will not suffer such lawless spirits as our sottish Quakers are of, to do what they would without check and controlment, to disturb Ministers in preaching the word, and abusing the Lords Messengers, etc.  
Reply. In the beginning of thy book pag. 2. line 8. 9 thou saith, who sees not the sad effects of this licentious liberty and toleration to this Generation of men, who strikes at the very root of all, etc. Who now is it that cries out against the supreme power, is it not thyself rather, for who gives liberty but the supreme power and Magistracy, they that are not blind will see who thou strikes at; but thou thinking to put it off thyself, saith do not you rather cry out against the supreme power, etc. I say nay, we cry out against thy deceit, and that is it that makes the effects sad to such as thee, and in as much as the Magistracy gives liberty to tender consciences to speak against the deceit, which such as thou lives in, 
If they that do not visit the members of Christ when they are in prison must departed from him, then what can they expect who cast them into prison, and seek to keep them in.  it is to the honour of the Lord God, though it be to thy torment, who would say what thou likes, and if any contradict thee, it is like they must go to Shrewsbury Gaol or else Bedlam with thy consent, which is the means thou will use to recover them, which means is such as the Ministers of Christ never used that ever I read of in the Scriptures of truth, neither haste thou instanced any command or example for thy practice, which no doubt thou wouldst have done if thou could, and for abusing of the Lords Messengers, none more like to be guilty of that than thyself, who caused him to be pulled down which stood peaceably, preaching freely to the people, for that which thou accuses them with returns upon thy own head, and for that which the Magistracy hath done in releasing these men which was maliciously prosecuted against by thee, though they had broken no known Law in this Nation as far as I can see, in as much as the supreme power and Magistracy hath released the oppressed, it is to their honour, and in it they are a terror to evil doers, and a praise to them that do well, and these men who are released may give God the glory, who alone is worthy for evermore.  
Towards the latter end of their book it seems there was some Queries propounded to Priest Smith or any of the Priests in Shrewsbury, to be answered which he puts off himself saying, I thank you; that you call upon them as well as myself to answer? 

Had it not been more wisdom for him to have answered the queries, then to have spent his time in accusing men falsely.  
1 Pet. 3.15. Calling such as formerly had been his hearers a Cage of unclean Birds or nest of vipers, yea them which he formerly looked upon as a Church to God, which if he did so, it may be his judgement was not right then, neither right now, it may be he cried peace, while they put into his mouth, but now prepares war against them, though it may be they are as upright in their hearts unto the Lord as ever they were when he looked upon them, to be a Church to God.   But to be brief we have received no answer to them, neither from them nor him, but it is the most to his shame, who gins a piece of work and doth not finish it, it may be there is some people that desires satisfaction concerning the things which was propounded, seeing they are matters of weight and great concernment; but it is like Smith doth not matter for that: for if they contradict him in what he saith, or ask him a question, or come into his Congregation, though it may be they say nothing, it is possible he may say, they astonish or disturb the Congregation, witness his own book page 4, and 6, and the means he will use to recover, such is Shrewsbury Gaol or Bedlam: but in that he calls his conclusion, he saith, I have done with them, etc. So that now it is like we may not expect an answer from him to these Queries: unless he make himself a public liar, which if he should do so, his answers would give but little satisfaction to the people, if they know they come from the mouth of a liar, so that now if these Queries they propounded be answered at all, it is like it must be by some other, which may be will answer more wisely than Smith hath done in examining this book of theirs, which he called scandalous, which was easy for him to say: but not so easy to prove.  
And now these men are cleared of the things he accused them with, and also them which he mentions in his book, have denied the things which is contrary to the truth, and the truth of God is clear, and the filth he would have cast upon these men who published the book he examines, is upon his own head returned, though much more might be said in vindication of the truth, and the innocency of these men in the things which he accuses them with, and against his practice but at present, I shall say but a little more, for if he be not past shame, this might suffice to make him cease boasting in his folly, which if it do not, more may be said another time, at present I desire all people to consider in the fear of the Lord God, how they stand and whom they uphold and believe, least believing such as Smith, they be incensed against the innocent, and receive a prejudice in their minds against the people which the Lord hath blessed, that so they cannot believe the truth of the Lord God, which he in this his day of love hath made known, to the gathering of his people together from the Shepherds that do feed themselves, 
Ezek. 34.2, 3, 4, 13, 14, 15.  and feed not the flock, but eat the fat, cloth with the wool, and kill them that are fed; and may not this be fulfilled in such Shepherds as this is, with whom I have dealt, who tells of Shrewsbury: Gaol to recover them or else Bedlam, which is more like to destroy them: and so kill them that are fed, but the Lord God of heaven and earth is arisen, and hath heard the cry of the oppressed, and will bring deliverance to his people, and no weapon form against him shall prosper, 
Isaiah 54.13, 14.17.  for he will bring them into a good pasture, and upon the high mountains of Israel shall their fold be, and he alone shall teach his people, and they shall be established in righteousness, 
1 Pet: 2.12.  and praise him because of his salvation for evermore, and though they be reproached for a season, and suffer for righteousness sake, being falsely called evil doers and disturbers of the peace, 
Ezek. 21, 26, 27.  yet the Lord will arise to plead the cause of the poor and needy, and to confound his enemies and overturn, overturn till the kingdom come to him to whom it is right, even to the Lord jesus Christ, and he shall reign for ever and ever, and his Sceptre is the Sceptre of righteousness, and by holiness shall his subjects be known fulfilling that royal Law, 
jam. 2.8.  doing unto all men as they would that men should do unto them, speaking the truth in love, bearing a testimony for the Lord God against deceit in their Generation, and though some count it railing: yet this is the end of our preaching and writing, that deceit may be made manifest, that people may forsake it, this is the root we strike at: and this torments the Beast and the false Prophet: but the stone cut out of the mountain strikes at the feet of the Image, 
Dan. 2.34.44  which shall assuredly be broken to pieces, and the truth of the Lord God, which is now made known in Christ jesus shall be exalted, 
Mat. 25.26.30.  and his enemies shall be confounded, the faithful shall see this, and praise the Lord for ever and ever; but the wicked and slothful servant shall be cast into utter darkness, where there is pain and sorrow, weeping and wailing, and gnashing of teeth for ever.  
THE END.