ONE OF Antichrists volunteers DEFEATED, AND THE True light vindicated. IN Answer to a Book called Ignis fatuus, Published by one R. I. Wherein he vindicates Edward Dod, and Samuel Smith (of the County of Salop) in their lies, folly, and wickedness, and hath added more of his own, with divers of his false doctrines, lies and slanders, &c. brought to light, and reproved: As That the Law of the Spirit of life, is imperfect, and not fit to be a Christian Rule, and also, human Nature may be taken for the regenerate part of man, and the Soul, &c. And likewise calls Idolatry, civility, and heathenish compliments, courtesy. His Vindication made void, and his weapons broken, and he taken Captive, and left with E. D. and S. S. among the slime pits of Siddim near Sodom, with his Ignis fatuus.  
By F. H. a witness to the perfect Law, of the Spirit of Life.  
The wicked are estranged from the womb, they go astray as soon as they be borne, speaking lies.  
LONDON, Printed for Thomas Simmons at the Bull and Mouth near Aldersgate, 1660.   

ONE OF ANTICHRISTS volunteers DEFEATED, AND THE TRUE LIGHT VINDICATED.  
AMongstall the opposers of the truth that yet hath appeared among the black army of the old Dragon, who like the Philistines hath always defied Israel's God, and also their camp, through their ostentation and boasting, and with their clamorous loud cries in the ears of the people, like Rabshekah, to dishearten and dismay Israel; none hath appeared more outrageous and virulent than one who subscribes himself, R. I. who in vindication of his brethren in iniquity, Edward Dod, drunkard, and Samuel Smith an unprofitable talker, otherwise called a Minister at Cresige, who hath preached that which he calls the Gospel there divers years, and yet sees no fruit at all, and yet this impudent R. I. whom I believe to be another dreamer like him, for his language do manifest him to belong to mystery Babylon, the great City, the mother of Harlots, he saith, One may minister and preach the Gospel, and the people not be profited at all, as Samuel Smith hath done at Cresige; And he saith farther, that they are barren professors, yet saith R. I. that S. S. need not be abashed at it; And for instance he saith, Was Paul's preaching of less credit, because there were many runagates, in the end showed themselves hypocrites? yet this comparison will not excuse S. S. neither E. D. nor R. I. who would cover them with an old patched Cloak, some pieces he hath scraped up out of Aesop's Fables, a book full of lies and altogether compacted and patched up of fictions, and some out of Ovid & Seneca, Heathens in their own account, & the like frivolous stories, and Plato, and Diogenes, they must serve for a covering, if it will, to the two former opposers of truth: but stay R. I. Did Paul stay seven years in any place, and saw no fruit? And though there were many unbelievers among the Jews notwithstanding the publication of the word and the miracles of Christ, yet some believed; and though the Apostles and Ministers of Christ laboured in the work of the Lord, yet some believed and clave unto them: but there is no fruit at Cresige at all, but they are barren professors, as R. I. saith; but if this will not serve, take another of R. I. his arguments; That God sends his word sometimes for the hardening of people, and upon this account, S. S. teaching and Ministry must be kept in credit. A sad thing for the people of Cresige, that they should hire a man for seven years together, and pay him wages for hardening of their hearts, and for counting them barren professors, yet I judge, S. S. E. D. & R. I. counted them fruitful, and abounding in zeal and fervency to God, when they came into the meeting of the Quakers, some ringing Pans, some Candlesticks and Frying pans, and throwing water, like people void of understanding, and saith this R. I. these yielded a better sound than the Quakers; So that thou may see what will not this R. I. vindicate, and what wickedness as can be acted and spoken, here they may look for a shelter, rather than they shall want a Guardian (as Pictures, images, crosses, cuffs, ribbons, lace, and such other like things invented by the Devil to draw people from serving and worshipping the living God) R. I. will patronize them all being brought forth, and when they are not brought forth he will reach forth his hand to help to elevate iniquity, and to underprop the devil's kingdom, which is exalted in the children of disobedience, as all along may be seen in his Fabulous scroll, called Ignis Fatuus, when like his two brethren before him, he goes about to vindicate Idolatry, Images, Hirelings, Mass-houses, Cuffs and ribbons, Tithes, Flattering Titles, and vain Customs, and Popish practices, Pride, Persecution, and lying; all those things he pleads for, and hath used many vain arguments and false interpretations of Scripture, so that the two former, it may truly be said they have done wickedly, but this R. I. exceeds them all, who is so stout hearted against the truth and power of God, that whatsoever he can invent in his corrupt heart against it, and gathers up the rest of the Priests lies that they have vomited up before, and cast in the face of truth, and tenders them as good proof, and some Scriptures perverted with Aesop's Fables, and Ovid, and Diogenes stories, and upon such materials he hath framed his book (called Ignus Fatuus) which he hath writ in vindication of E. D. his book called A pair of Spectacles for a dark-sighted Quaker, and S. S. Malice striped and whipped, three Pamphlets whole Title will discover what the substance of their matter is, and whose work they drive on, so that I need not say much, some of them vindicating persecution, and encouraging the rude behaviour of the people, another mocking at innocency and scorneth them who trembles at the word of the Lord; and last of all, R. I. who hath made a fortress for both the other, and hath cast up a heap of confused darkness to guard his brethren, he mocks at the light within, and calls it Ignis Fatuus; and the law which is light which God hath promised to write in his people's hearts, this he calls an imperfect thing, and therefore to be ruled, and not fit to be a rule of the Saints, as may be seen in the 55 page of his book, and so ha●h spoken contrary to the Spirit and Scripture of truth, Prov: 6. and the law of the Lord which is the law that endureth for ever, this saith R. I. is imperfect and the letter or law without written is perfect, and is a standard, as R. I. saith, for all controversies, then if it be so perfect and so fit to decide all controversies, why doth R. I. borrow his proofs and raise his arguments from Aesop's Fables, Ovid's stories, Plato and Diogenes discourses, and to omit Seneca, because R. I. saith, Ambrose hath reckoned him in the Bead-row of Saints, it may be which Saint Dominick, and Saint Patrick, Saint Francis and some others of the Pope's canonising; but however, I shall set many of his envious and frivolous and impertinent arguments pass, as things of no validity or worth, being they have been answered over and over by money hands, & all the fortresses & strong holds thrown down, so that to any judicious man they will appear, to be but rubbish, however R. I. would be gathering together the rubbish again, and would make it appear as goodly a fabric as he can, when indeed there is nothing in it all; so thou may see Reader, in R. I. his vindication of this mouldey cankered ware of Babylon which he would hold up, his own folly, ignorance, and error made manifest in the ensuing discourse of his doctrines, and most of his principles thou may view and see which I have taken up and answered, and his confusion and blindness thou may see, and also view the Spirit that acts this man, and how this man is like to convince any who hath not power over his tongue, but lets it run to utter forth the deceit that proceeds out of his own corrupt heart, thinking thereby to blind people's eyes that they should not see, how ignorant and light, vain, and treacherous, these Priests are, who would monopolise all into their own hand; nay though God command and move by his Spirit, yet this must not speak nor declare the mind of God, except these Priests will allow of it, (in whom the welfare of all people lies, if thou wilt believe R. I. in the 11 page of his book, yet if these count it disorderly for any to speak as he hath received of the Lord, from his Spirit) it must go for such, and be accounted such, as disorderly.  
In the Epistle to the Reader R. I. saith, Such schismatics as these Quakers, hath torn the Church in pieces, and its authority condemned, and the Ministry slighted, and false Religion advanced.  
Answ. It seems that the Church that R. I. is of, is none of the true Church which is built upon the rock (Christ) which the gates of hell prevaileth not against, neither any weapon that is formed against it, can prosper, but R. I. his Church is torn in pieces and may be prevailed against, sure it is but Babylon, whose stones must be scattered, and whole building must be thrown down, and it is but the whore's attire which is renting off, that her nakedness may appear, and her deceit made manifest; and the authority which is condemned and reproved, is no authority but the authority of the beast, upon which the false Church hath ridden, and hath called it by the name of higher power; and the Ministry, is but such as traffic with the whore's sorceries, by which she hath deceived the Nations, and this indeed, and those Ministers indeed are slighted by us, because we know him who is the Minister of the everlasting Covenant, whose Spirit is manifest according to his promise, to lead his people into all truth; and so the Religion which standeth only in the traditions of men, and in idolatry, such things as R. I. goes about to maintain, as Images, Crosses and Picture, Mass-houses, Hirelings, Priests, Popish tithes, and Popish-ceremonies, which R. I. so much pleads for, all these are slighted, as not to be consistant with the true Religion, or the true Church of Christ.  
Yet nevertheless saith R. I. in his Epistle, I have adventured voluntarily to side with those that contend for the truth against the Quakers, and yet in the same Epistle, saith, He was moved of the Lord thus to declare.  
Answ. What confusion and lying, and blasphemy is here, hath R. I. adventured voluntarily in his own wilfulness and perverseness, to take part with those contenders against the truth, in which the Quakers live and worship, and God must be made as the author of this, and all the heap of lies and confusion, which is declared and uttered forth in his Ignis fatuus, which if no more were said then hath been, were answer enough unto his railing discourse; and yet what impudence this man hath to say, he was moved of the Lord, when as he hath confessed, he hath voluntarily took part with the contenders, so that it is manifest to all reasonable men, who set thee a-work, and whose work thou hast been doing, for which thou shalt be sure to receive a reward, in the mighty day of the Lord.  
And R. I. saith, Forasmuch as their counterfeit coin, hath been offered to me for good silver, I thought it fit to nail it to the Market-Post, that it might not deceive others, and instead thereof I have here made a tender of other Money (viz:) this ensuing Treatise, which I doubt not, but that it may pass with truth's approbation.  
Answ. That which R. I. calls counterfeit coin, was made public by ourselves, and it hath been and shall be received by them that know God's Image and the inscription of the Spirit, and though R. I. hath denied it when it was proffered to him, the value and worth of that, which hath been proffered, is no worse; For though a price be put into the hand of a fool, he regards it not. And now Reader thou shalt see, what kind of Coin he hath tendered, and how thou judges it may pass with truth's approbation, as hereafter will be made manifest in his further discourse.  
Wherefore Reader, saith R. I. Have not so great regard to the authority of the Writer, as the truth of the matter written by him, who was moved of the Lord, as thus to declare against those who are adversaries to truth.  
Answ. Indeed the authority of a writer or of that which is written, is of no great moment, seeing he is but one of Antichrists volunteers, who hath not only belied them that feared the Lord, but also hath uttered forth many damnable doctrines, and yet would fasten all these upon the Lord, so that his deceit might be of more authority, and none might question the matter thereof, because the Lord always moveth to truth and righteousness, and so R. I. is one of them that hath taken the name of the Lord in vain, which will not be holden guiltless, but will be found guilty, when the searcher of all hearts shall make all things manifest.  
And then R. I. further saith, That sprinkling of infants is commanded by the Scriptures, and is a seal of the Covenant; and baptism of infants is that which answers to circumcision, for mortification of the flesh and remission of sins, and admission into the Church, are sealed unto infants by sprinkling, or that which R. I. calls baptising.  
I say baptism of infants, is a Popish-Tradition, as hath been proved by divers, so that of it I need not say much, but where it is commanded in the Scripture as R. I. saith. Coll. 2. 11, 12. is but a bad proof for R. I. for the Colossians were circumcised with the circumcision made without hands, and they were buried with him in baptism, baptised into the death and sufferings of Christ, such a baptism as the Priests never administered with their hands, and the Spirit of the Lord was wont to be the seal of the Covenant to them that did believe, but now it must be turned out of doors, for visible water hath taken up its place in R. I. his judgement, which is corrupted, and how doth sprinkling answer to circumcision, the Males only were circumcised, and not the Females, and why do you sprinkle Fenales, if baptism must answer to circumcision, and if the extent of the one, must be as large as the other: and as for mortification of the flesh and remission of sins; that which mortifies the deeds of the flesh, hath life in it, and that gives a living testimony within, and remission of sins is in the blood of Christ, and the seal thereof is by the Spirit unto them that believe; but this Popish tradition hath a●en up all in R. I. his account, if his argument be true; Nay the Papists themselves who are as zealous for sprinkling of infants as R. I. or any of his brethren can be, yet one of their own Bishops (at a Council in France, of both Protestants and Papists, at Pisoy 15 61.) Claudius Espencious saith, Many things are to be believed by tradition only, as the baptism of infants, which cannot be proved from Scripture, but this R. I. would have the Scripture to be a Cloak and a cover not only for Popish Traditions, but for his own invented imaginations, which he hath set forth to blind people withal.  
The next thing that R. I. goes about to vindicate, is swearing, which their Ministers teach men to swear, which ought to be in righteousness and truth, and for his proof, Deut. 10. 20. he brings, and he saith, Christ only prohibits rash and vain swearing, and superfluous oaths.  
Answ: Unto this much hath been said and answered already by many pens, and so that in the answer thereof I shall be brief; in the first Covenant it was lawful to swear in truth and righteousness, and likewise all rash and vain oaths under the Law were forbidden, but Christ who is the end of the Law for righteousness, who is greater than the Prophets, and greater than Moses and Solomon, and greater than the Angels, unto whom they all worship, he saith expressly, swear not at all; Now whereas R. I. and others have said, Christ only in these words prohibits vain oaths, or false oaths, than he had reproved nothing but what the Law had reproved, but he saith, It hath been said of old time, thou shalt not forswear thyself, but Christ saith, I say swear not at all, so that it is manifest, that all oaths are forbidden by him, who is the oath of God; and why saith R. I. it is not contrary to the Gospel of Christ for to swear, and yet doth account the writings which is called the New Testament the Gospel, wherein Christ hath expressly forbidden it, and therefore those Ministers that teach men to swear, are not the Ministers of Christ, but teach those things that are repugnant to the Gospel of Christ, For he that breaks one of the least of the commands of Christ, and teacheth others so to do, is least in the kingdom of God.  
The next thing that R. I. would vindicate, is their singing of David's psalms, in invented Tunes, such as pleaseth the carnal mind, and for his proof he brings Matth. 26. 30. They went out and sung a Hymn, and Paul and Silas sang in prison, and singing is divine worship for the praise of God, and the comfort of our souls, and it is a soul-ravishing, and heart-raising ordinance.  
Answ: It is acknowledged, and always hath been by us, that praises belongs to the Lord, and that they that are made alive, whose souls are raised out of death, can, and doth praise the Lord, and they that sing with the Spirit and with understanding, are acceptable unto God, and they that are in the Spirit, doth that which the Spirit moves unto, and so worships in the truth, and is accepted of God; and Christ, and Paul, and Silas and many more praised the Lord, and many now doth praise the Lord, and he that hath a psalm may sing, but what of all this? what doth this prove for R. I. and the rest of the Masse-house-singers? and what doth this prone, as to the singing of them that is void of understanding, who sometime sing, I go mourning all the day long, and just at that moment are singing, and what doth R. I. think it cannot be a psalm, unless it be in Meeter? or doth he think it is not accepted, except it hath a Tune with so many stops, and to sing David's prayers, and call it praises, is this with understanding? and even to return R. I. his words upon himself; A more ungrounded opinion was never invented by the Devil; For them to sing or to pretend to praise God, whose souls lies in death, and do not know what it is to partake of God's benefits, neither the unsearchable gift; This kind of singing and imitation doth not comfort the soul, but burden it, and this doth not raise the witness, but kills it, and you make merry over it; and this kind of singing must be turned into howling and lamentation.  
And saith R. I. Our worship doth not differ neither in whole, nor in part, in matter or manner from the Saints worship in the Primitive times.  
Answ. This man's confidence or rather impudence, is in opposition to knowledge and wisdom, for it were easily proved, that it neither in whole; nor in part, neither in matter nor manner agreeth with the Primitive times; as for example, it is nowhere recorded in the Scripture, that any Apostle, Minister, or Ministers, did take a little water and did sprinkle a few drops on a child's face, and called this an ordinance of God, and say, it is a seal of the Covenant, and mortification and remission of sins, neither any such doctrine did they declare; neither did any of the Ministers and Apostles of Christ, cause people to buy them bread and wine, and then give it the people back again, a bit of bread and a sup of wine at the middle of the day, and call this the Lord's Supper, or a great Sacrament; neither had they bells in their Churches to call people together; neither had they soft cushions, and pulpits, and a hourglass hanging by them; neither did the primitive Churches prohibit, or limit the Spirit of the Lord God amongst any, but if any was moved to speak any thing, or had any thing revealed from the Lord, the first was to hold his peace.  
These and many more things you differ in, both in matter and manner, which largely hath been declared by other pens, and so in this I shall be brief; neither had the Ministers of the Gospel their maintenance by force; neither had they Easter Reckonings, Midsummer dues, Mortuaries, money for Churching of women, Marriages, nor for the burials of the dead, nor money for funeral Sermons, neither did they preach over the dead: all these and abundance more of such like invented things, was never practised nor found amongst the Churches before the apostasy; which things considered may cause R. I. to blush, that ever he durst be so impudent as to say, they differ not, neither in whole, nor in part, in matter nor in manner, from the primitive Churches; and until such time as R. I and his Brethren contenders can clear themselves of these things, let them not think any whose eyes God hath opened can receive them for a Church of Christ; nay most of the parish Ministers holds up those practices which the Papists did deny, as money for Marriages and burials, baptism, the Sacrament, or the ground in which the dead were buried, this was reprehended and condemned by the council of Trent, in the height of all Popery, 1547.  
Saith R. I. It seems these tithes are a great matter to many, or rather a great trouble for them to pay the Ministers, though Abraham paid tithes of all to Melchizadeck before the Law; and this proves E. D. his Argument as saith R. I. That it is contrary to the Light and Law of God to withhold them from the Ministers, because they were given by Abraham before the Law.  
Answer, Yea, It is a great matter with many to pay tithes, and a great trouble too, because he that confesseth Christ is come in the flesh, cannot uphold the shadowss of the first Covenant, which belonged to a changeable priesthood, having no other portion among their brethren, which was given unto them for the service which they performed unto the Lord, and likewise were a Twelfth Tribe, and near a Twelfth part of the people; And now the Law being changed, and the Priesthood changed, and the Covenant ended, and the Ordinance thereof abolished, that such a company of covetous men, as the parochial Priests generally are, that they should claim the tithes that belonged to this Priesthood, and not do the work which they did, and yet hath a portion among their Brethren in this land, neither are they the three hundred part of the people; and that such a company, I say, as these should claim the tenth part of all the increase in the Land, this is a great matter, and a thing not consistent with the Law of God, neither equity or reason.  
And it is but a poor and feeble argument neither of E. D. or R. I. that because Abram gave the tenth part of the spoil to Melchizadeck before the Law, that therefore it must be a binding thing to all generations to pay the tenth part as due to such as are neither after that order of Aaron, neither after the order of Melchizadeck. Abram gave the tenth, and that but once, and freely, and Melchizadeck brought forth bread and wine to Abram's Army; and we may as justly, and upon as good ground, demand bread and wine for our whole families of the Priests, as the Priests can demand the tenth part of our substance from Abram's gift to Melchizadeck, and say, it is against the Law of God, nature, and reason, as E. D. and R. I. doth conclude by their feeble arguments which they make upon Abraham's giving the tenths, for if the example of the one be binding, than the example of the other is also as binding; Abram gave the tenth part of the spoil and that but once, and Melchizadeck demanded none, then why do the Priests who are but usurpers claim it every year? and where they cannot get it freely, as few will give it them who witness Christ come in the flesh, than they take it by force and constraint; or would Melchizadeck have pleaded with Abram (as this ignorant R. I. doth) that the spoil was none of his own? as he saith tithes are no man's own; or as I said before to E. D. would Melchizadeck have taken away Abraham's Oxen, Cowes, or Horses, Sheep, or Camels, if he had not given him the tenth part? Or did any of the Ministers of Christ require or demand, force or constrain any maintenance whatsoever from any, which this R. I. saith they differ nothing from, neither in whole nor in part, in matter or manner, neither in practice; but saith R. I. This is nothing to the purpose, unless it could be proved that the Apostles might have had tithes, which they could not being persecuted. Yes it is something to the purpose if you take them for an example, as you say you do; and though it be granted the Apostles were persecuted from place to place, and sometimes went from place to place when they were not persecuted, which R. I. would have condemned for runagates, if he had lived in that time: But without all controversy, if it be a duty now to pay tithes unto the Ministers of the gospel, than it was a duty in the Apostles time, that though the Rulers were persecutors, yet the Apostles would have minded them, whom they had begotten into the Faith, of their duty; but we find no mention neither by commandment, Reproof or Exhortation, unto any of the Churches, about any such thing, and so thy argument R. I. is foolish and frivolous; for it may be easily proved, that tithes was never demanded, not for 7 or 8 hundred years after the ascension of Christ.  
And R. I. saith, The Apostles took whatsoever was given them, and this satisfies the Ministers Conscience to take tithes which the Magistrates give them, so they may of such maintenance live of the Gospel.  
Answer, If the Apostles took nothing but what was given them, than this shames your forcing, and also your seeking it of them who receives you not, which manifests you are out of the Apostles example, and though it satisfies your Consciences to take tithes (which thou saith the Magistrates gives you) both of them that owns you, and them that owns you not; yet I believe it would not have satisfied the Apostles of Christ, if any Magistrates would have sent them back to the Jews who believed not, or the Gentiles who received them not, this they would not accounted as a free gift; though this divers hundred years many Rulers have drunk of the whore's cup, and hath given their authority to the beast, and hath forced and compelled to a worship, and also to give to the Whores Merchants, yet this is but bad proof that they ought to have done so; and the Apostles never counted this living of the gospel to live of tithes and forced maintenance, which none of the Ministers did receive, or ever will. And so for shame call in thy Ignis fatuus again, in which thou hast published so many lies, among which this is one, [which will stand as a record against thee] (viz.) That ye differ not in doctrine and practice, matter and manner, neither in whole nor in part, from the Apostles and Primitive Saints. And this is another lie, that Timothy and Titus was settled in a parochiallike way in their quarters. Nay the parochial quarters, is all people, old and young, believers and unbelievers, between such a water and such a wall, or betwixt such a hedge, and such a ditch. And because thou said I had not named the Apostate that builded your Masse-houses, I shall take away the occasion of thy clamouring this, and tell thee who invented your Parishes, and your parochial way, (viz.) The Pope Dyonisius, which it may be thou wilt calculate among the Bead-row of Saints, for his great devotion, as thou said Ambrose did with Seneca.  
The next thing that R. I. contends against, is no less thing than the Doctrine of Christ, and yet it may be he reckons himself as one of his Ministers, and yet he raises arguments strongly against the Doctrine of Christ, viz. Be not ye called Masters. But it may be thou wilt say as one of thy generation said lately of some of the Doctrine of Christ, that these words give an uncertain sound, and therefore they must have an exposition, and it is this, that Christ condemneth ambition, and superiority over our brother's Religion and faith.  
Answer. Then all your parochial Ministers by thy own Exposition falls under condemnation; for this is a point of our faith, that if we be moved of the Lord and by his Spirit, to come into your Assemblies to speak the word of truth, that we ought to speak it, and you ambitiously would arrogate unto yourselves superiority over our faith and Religion; like as we believe that we ought not to give flattering titles to men, neither to give maintenance unto them, of whom we are persuaded, and do believe are no Ministers of Christ; And in these and many more things that pertains to Religion, faith and godliness, you ambitiously and proudly have arrogated unto yourselves superiority over Religion, faith and consciences: Therefore repent of it, and see you do so no more left you fall into condemnation. And as for calling any man Master who is our Master we own, and it is the practice of such as are servants; but to call him Master who is not our Master, is to speak an untruth, or else to give flattering Titles, and we have not so learned Christ; but enough of this hath been spoken by divers, so that I shall pass on and touch a word about compliments, and doffing off hats, and bowing of knees, a thing that R. I. and his Brethren so dearly loves that they are loath to part with it, and these things we believe we ought not to do; and although R. I. doth confess, that none ought to usurp authority or superiority over his brother's faith, yet notwithstanding he hath forgotten his own Exposition in a moment, and falls a wrangling about hats and Caps, Knees and compliments, which we cannot do for conscience sake.  
And saith R. I. If the Quakers will not put off their hats because it is a custom, or bow the knee because they are abused, they must not eat nor drink because it is abused by gluttons and drunkards.  
Answer. A pitiful lame argument, we eat not, nor drink not, because it is a custom, nor wear apparel, but because of their service and of necessity; and yet I would have R. I. know, that we have learned to distinguish betwixt a thing that may be customary and good in itself, and a custom which is vain; and the Saints did not salute one another because it was a custom, but because their hearts was joined to one another in love and in truth. But for doffing the hart and bowing the knee to a fellow with a feather, or a woman with a fan, or a Gold-Ring, or powdered hair, this is a vain custom, and the Antiquity of a thing doth not prove the goodness of it, neither customariness the worth of any thing, nor because a multitude of roisters and ruffians do practice such things, that therefore they are lawful; for we know broad is the way that leads to destruction, and many there be that enter in, and we have learned not to follow a multitude to do evil, though R. I. be untaught.  
But saith R. I. When sallutations are observed with a good decorum, they are like a hand dial which shows what order the wheels observe within, and the abuse of any thing doth not abolish the use thereof.  
Answer. Now what R. I. doth count a good decorum, Reader thou may judge by what he hath before pleaded for; for doffing of hats, bowing the knee, and saying Your Servant Sir, or, if it please your highness, or, if it like your excellency, with such feigned practices, and this is the decorum, which is counted civil; and so reader thou may observe how the wheels runs within.  
It so came to pass that I was amongst a Company of these that would be called Ministers of the Gospel, in number no less than ten, and in the Room I was when they all came in, and they courted and bowed, and scraped with their feet, with their hats to the ground many of them one to another, and reeling up and down the house in this manner, and one striving to outstrip another in compliments; and though they had all intentions to sit down, yet they strave among themselves who should be last, and in this posture they continued half an hour together, at the which I admired, and indeed was ashamed, that men who professed godliness should be found in such transgression; and it is like R. I. will count these civil salutations with a good decorum; And now Reader observe again how the wheels went within, and what they did drive after, but to gratify one another in deceit, with these kind of decorums, like stageplayers and fiddlers; and thou errs not knowing the Scriptures neither the power of God; when that which was commanded by God came to be abused they came utterly to be abolished, as the Brazen Serpent came to be idolised it was taken away, though there was no command for so doing, but they might have pleaded the former against them; likewise the Temple commanded to be built by God, and was to have continued for ever, yet being abused and made an idol of, it was utterly abolished and was left unto them desolate, and the glory of God did not appear in it as before, and because of the iniquity of such a company of Priests, Zion became as a ploughed field, and Jerusalem became heaps, and the daily sacrifices ceased, and not one stone left upon another of the Temple that was not thrown down: And so for thee or any other to plead custom or antiquity, and examples, which was neither commanded or commended as to be standing and a binding rule to all generations, demonstrates thy great ignorance and blindness, and manifests thee to be one who pleases the spirit of the world, in whom the love of God dwells not.  
The next thing that R. I. falsely accuseth, and impudently affirmeth against the Quakers, is, That they deny honour to superiors, and to them to whom it is due, and so blasphemes the name of God and his Doctrine; and further saith, Charity, though shooting at random, cannot miss the right mark.  
Answer. It is one thing what God accounteth true honour, it is another thing what R. I. counteth honour. True honour is to obey the commands of superiors who rule in the power of God, and this the Quakers do, submitteth to all the just and equal commands which are required of them that rule in the power of God, and this is not to blaspheme the name of God and his Doctrine; but this fellow would have accused the Apostles, as his generation did, who put them out of the Cities charging them to speak no more in the name of Jesus, and then when the Apostles returned, plead their authority, saying, Did not we command you to speak no more in his name, and now you are disobedient, blaspheming the name of God and his Doctrine. Is this good reasoning R. I. And charity shoots not at random, neither misses the mark, but it is pure, and singles out its object to join unto, and joins not unto deceit; But this is R. I. his charity, to think well of them that are doing evil, and join to them who are doing the devil's work, but this man honours charity as he doth the Scriptures, he saith charity shoots at random, and the Scriptures are the true cards, as hereafter thou shalt see.  
And saith R. I. F. H. labours to disgrace, if not to deface our Churches, he like a cunning gamester knows how to alter the course of true cards, the Scripture, as R. I. calls them.  
Answer. Because F. H. would have them to take away their crosses & Pictures and Images, which was set up in the time of gross idolatry, this R. I. counts graces and adorns their churches, and so he is joined to idols I shall let him alone; and the Reader may see how R. I. honours the Scriptures, when in one place he pleads for the same Titles to be given unto them which is given to God; And saith No man can dishonour Christ by giving as honourable Titles to the Scriptures, as to God or Christ; Then by his own argument he hath brought a great dishonour to God and Christ and the Scripture by giving them so base a Title as the name of Cards, and so in going about to exalt his own imaginations, he hath vilified the Scriptures of truth.  
And saith R. I. To call steeple-houses churches is no addition to the Scripture, but a true exposition thereof; and what if there be some relics of idolatry in our material Temples, as there's some relics of sin in our living Temples, must they therefore be called idol Temples?  
Answer. The Temple in which the Jews worshipped was builded by the command of God, which all these Steeple-houses cannot be compared unto, which was invented and set up in the apostasy since men hath departed from the faith, and turned into formallities and idolatry. When Christ was offered up the everlasting offering, them that did believe in Christ separated from the Temple; and the Gentiles who believed separated from their idols Temples and they met together in houses, which we do not read of was filled with pictures, Images, and Crosses; and Steeple-houses now was not then invented, and the council of Nice diverse hundred years after the Apostles, decreed that Images and Crosses were to be placed in the churches, and also worshipped; and there is the original of those things which R. I. saith, doth grace and adorn their Church. And if some of the relics of idolatry do abide in your Temples, than it demonstrates that you are in the same spirit as they were that set them up. And if your Temples take its denomination from the people that met therein, as R. I. saith in the 32 page, than they may be truly called popish houses and Mass-houses from the people that meet therein. And if the relics of sin abide in your living Temples and bear rule there, than they that defile the Temple will God destroy, for holiness becomes the habitation of his house for ever, and the 1 Kings 8. 11. will be but a bad proof for thee, for the glory of the Lord shall fill the House of the Lord, for that is the Temple, blind man, which was commanded by God, and the glory of God did appear there; but if this will not serve we must have another proof, Psal. 76. 2. In Salem is his Tabernacle, and his dwelling place in Zion, which may be understood allegorically of our Temples saith R. I. Doth the glory of the Lord fill your Mass-houses, you glory in deceit, and in pride, and your glorying is not good, and thy allegory is false, though his Tabernacle was in Salem, and his dwelling in Zion, and his presence in the Temple; is yours the Temple, or Salem, or Zion, or the Tabernacle, if not, for shame pervert not the Scripture, nor bring it to cover your idolatrous practices, which R. I. pleads for, and saith Images, Pictures, and Crosses, may be continued in some places: and it is like R. I. would count it sacrilege to take them away, he is far from the exhortation of the Apostle, abstain from every appearance of evil, and hate the garment that is spotted with the flesh.  
And R. I. saith, I plead not for Baal, nor for proud fantastic, spirits, and yet a little after, saith that putting off lace, ribbouds and costly apparel, may be putting on of pride. Now who will believe this R. I. that he pleads not for Baal, when he pleads for Pictures, Crosses and Images, for cuffs, ribbons, lace and costly apparel. Now Reader thou may observe by R. I. his decorum how the wheels goes within.  
And further R. I. saith, It is utterly unlawful, for any Christian whatsoever, gifled or not gifted, to preach the word in the name of the Lord before the Church publicly assembled, unless they be ordained and set apart by the Church for such a work.  
Answer. This man is far from Moses spirit, who wished that all the Lord's people were prophets, and would not forbid Eldad and Medad, to prophesy in the Camp, which was a public assembly, and Israel then the Church of God, and R. I. hath made too hasty a conclusion, who would prohibit all from speaking the word of God, if they wanted outward ordination; then Paul was a great transgressor, who consulted not with flesh and blood, neither with any other of the Brethren, nor went not up to Jerusalem for ordination, but preached three year the word of God, and then afterwards went up to Jerusalem, and saw none except Peter and James, and had no ordination then as we read of; and afterward he went into Syria and Celecia, and furthermore saith, he was not known by face to the Churches of Judea; So who ordained him all this time, for there was no Churches of the Gentiles but what he had planted then, and so they could not ordain him, Gal. 1. 17, 18, 19, 21, 22. And who ordained Apollo; but it may be that R. I. will say that Paul was ordained at Antioch, Act. 12. 2. But I would have R. I. to understand that here was 17. years that he preached publicly before that, and where was his ordination? Many of the Brethren who was scartered abroad in the persecution that was at Jerusalem, went everywhere preaching the word of God, and when or where was these ordained? and who ordained the Brethren that was persecuted after Stephens being put to death, who travilled as far as Phenecia, and Cyprus, and Antioch, preaching the word and the hand of the Lord was with them, and a great number believed and turned unto the Lord, Acts 17, 19, 20, 21. Yet these things I bring not as to deny but that many went out with the consent of the Church, and many were ordained Elders who were grown up in the truth and established, who had received the Holy Ghost, by whom many was confirmed and strengthened in the faith; but what is all this R. I. to your ordination, and who ordained you, the Pope, a Bishop, or a council, or a Parliament, and what are they you irdaube? such as learns the art of speech seven years at Oxford, who hath read Homer and Aristotle, Plato and Diogenes, and learned to play on a Fiddle; These are no mechanics but gifted men indeed and qualified, and fit to be ordained and made Ministers, Pastors and Elders to carry a broad the traffic of mystery Babylon; but this R. I. is very peremptory, and saith, it is utterly unlawful for any that are gifted to preach the word; Contrary to the Apostles doctrine, who saith, as every one hath receiveth the gift so let him administer, and not such as R. I. would have to be Ministers, who hath learned an art to speak, and this must be called a gift, and a qualification, and a fit man to be a pastor, and thus they have ordained one another, and hath set up a trade of preaching, and with their confused stories hath filled the world with darkness.  
And as concerning an infallible Spirit, saith R. I. None except Christ who was without sin can challenge it, or lay claim to it, and I may say of such runagates and wandering stars, as this F. H. and the Quakers are, as John did, 1 Joh. 2. 9 They are gone out from us, because they were not of us.  
Answer, However this R. I. hath cleared himself and the rest of his brethren for being Ministers of Christ, for they do not only deny an infallible Spirit, neither look to be made partakers thereof, but quite shut out all the Saints from enjoying it; and though in Christ the fullness of the Godhead dwelled, who was full of grace and truth; he is the Root from whence all that believe come to be made partakers of his virtue, and so many of his members may lay claim to it, as they have received it by a free gift according to the promise of Christ, I will send you the Spirit of truth which shall lead you into all truth, and the Apostle had received the Spirit of life in Christ Jesus, who had freed him from the Law of sin and death, and the sons of God had received it, and they were led by it, and the Ministers of Christ was made Ministers of it, who hath made us able Ministers as it is written, not of the letter, but of the Spirit, and that Spirit was infallible and true, and that Spirit which they declared of, was an unerring Spirit, and as they were led by it they erred not, but were kept by it that the evil one touched them not, and they spoke from it, and ordered the Church in it in the wisdom of God. But what doth these men minister from, who waits not to be made partakers of this, but denies that ever any had it, or even shall have, and so are but a company of dreamers, and tells their dream that they dreamed in the night, or at best steals the words from their neighbour, and saith, Thus saith the Lord when God hath never spoken to them. And though thou may say we are runagates, because we sit not dreaming over 30 or 40 families 20 years, but travills from city, and from country to country to publish the word of truth freely, as the Apostles and Ministers of Christ did; We must by such as this R. I. and his Brethren, who hath gotten holes and nests in the earth to creep into, be counted as runagates; and though John said, they are gone out from us, because they were not of us, this he spoke of them who went out of the light, in which he and the rest of the Disciples had fellowship with God, and one with another; and they that went out from this, went into the spirit of the world; and you are such as they that are gone out already, and blasphemously calls the light of Christ Ignis fatuus; and so all that fear the Lord will come out from you, and out from Babylon, where the blood of the prophets hath been shed, and the witnesses killed; you who deny an infallible Spirit, is like to be in blindness and follow the spirit of error, for you have nought else to cleave unto.  
And further, R. I. saith, When the Lord said by Joell, that he would pour out his Spirit upon all flesh, and his sons and daughters should prophesy; the prophet speaks not of a ghostly power to open the kingdom of Heaven, given by Christ to his Apostles and Successors, but of an extraordinary measure of enlightening grace, and a more copious effusion of the Spirit, and also to pastors to whom more is given, more is required; and this Text doth not prove that all sheep shall be Pastors, and all scholars Teachers.  
Answer. Nay this Text doth not prove all Sheep to be Pastors, neither all that are taught to be teachers, for all are not Prophets, neither Pastors nor teachers, for as Christ said the Labourers are but few, but this man is afraid that there should be too many, and indeed there are too many hireling loiterers, that are ready to supplant one another for filthy lucre; and though many may be said to believe, yet all have not received the Spirit of prophecy, or a gift to be pastors, but only they to whom it is given of the Lord for the work sake, yet notwithstanding they who have received it ought not to be limited, either Son or daughter, for them who do, quenches the Spirit, and despises prophesy, as this R. I. doth, and how should he do otherwise, seeing he hath denied the infallible Spirit, from which all the Ministers ministered, and all the prophets prophesied and spoke as they were moved by the holy Ghost. But R. I. saith, the Prophet spoke not of a ghostly power to open the kingdom of heaven, if by ghostly power he mean the Spirits power, as I believe he will not deny, than was it not by a spiritual power, sons and daughters prophesied, and did not this power open the kingdom of Heaven, and if it be a more Copious effusion of the Spirit which is given under the gospel than the Law; then how is it that R. I. would straighten or lessen the effusion thereof under the Gospel; for there was Daughters that prophesied under the Law, and many Sons that spoke by the Spirit of God; but now all must be confined to the letter, and your Pastors now hath far less of the Spirit, if any at all, who speaks from the strength of natural parts, and denies the unerring Spirit, and so shuts up the kingdom of Heaven against men.  
And R. I. is so grieved at this infallible Spirit, or this spirit of prophecy, that he cannot endure that a Daughter should prophesy or speak by the Spirit of God in the assembly of the Saints, and the main stress of his or all their arguments is the 1 Cor. 14. 34. Let your women keep silence in the Church, for it is not permitted for them to speak and if any woman speaks in the Church, it contradicts the Spirit, and though they have a gift, they ought not to improve it in a disorderly way.  
Answer. That which hath been said in this particular unto E. D. is sufficient to them whose eyes God hath opened, but this R. I. is one of the evil beasts that the Apostle speaks of, whose mouth must be stopped. And so I further say, that the Apostle writ to the Church of Corinth which were believers, which few will deny but that it consisted both of men and women, and he expressly saith, ye may all prophesy one by one, and, furthermore, if a woman prophecy with her head uncovered dishonoureth her head; so that it is manifest that thee was women did prophesy and also laboured in the gospel; but saith R. I. that was but in a private way, or amongst some few, this had been lawful or orderly in R. I. his account, and if she might speak to two or three, or twice three it may be, as there is in many houses, is not this called a Church, and doth not Christ say, Where two or three are gathered together in my name, I will be in the midst of them. Moreover, was not that a Church which was in Aquilla and Priscilla's house? 1 Cor. 16. 19 and was not Priscilla a Daughter that did prophesy? what must Priscilla go out of her house in which was the Church if she had any thing to speak by the Spirit? was it lawful to speak without doors and not in the house? and if she might speak in her house, than she spoke in the Church, and R. I. would have said she had contradicted the Spirit of God; and is not Christ one in the Male and in the female? and is not male and female both one in Christ Jesus? is Christ's power and the Spirits authority any whit less efficacious or powerful when he speaks in the female? or is it the sects only that addeth or diminisheth from the authority of the Spirit; thou ignorant man who art void of the knowledge of God? and was not Mary a woman, and did not she preach Christ's Resurrection to the Disciples, and were not they the Church? but this is like will not satisfy R. I. his unreasonable mind who doth not believe that a woman may prophesy or speak in the Church, for this would contradict Paul's saying; not at all, I grant Paul's words to be true, this was spoke occasionally to one Church? concerning them that were unlearned and untaught of the Spirit, that usurped authority over the man, and such as was disorderly whose spirit was not subject to the Prophet, and what must this be a binding example, as to quench the Spirit, and limit the Lord from generation to generation as to bind or limit them, who are in subjection to their husband and who usurped not authority? for it is one thing to have authority, and another thing to usurp authority; now they that are come to feel the power of God, and thereby be moved to speak, the power gives her authority, but she that is not in the power neither doth feel the motion of the Spirit, such a one usurps authority and is unlearned, and such, and they only were prohibited by Paul and no other; for if it had extended unto all, than the women before mentioned had been transgressors; and likewise further for the satisfaction of all; Anna a prophetess, the Daughter of Phanuell of the Tribe of Aser, she coming into the Temple gave thanks unto the Lord, and spoke of Christ unto all them that looked for Redemption in Jerusalem, and that was in a public place, and in a public congregation, Luk. 2. 36, 37, 38. And last of all, if E. D. and R. I. will not confess that the meeting near con, in which the women spoke, was a Church, which F. H. justifies, than E. D. and R. I. hath lost their cause, and wrangled about nothing, and the thing proved against them both, (viz.) That a woman declaring, speaking or prophesying by the Spirit of the Lord and in the authority of God, is a lawful and a commendable, and a justifiable act in the sight of God and all the children of light: And therefore cease your foolish clamour, and let no such ignorant stuff come in print again, lest your folly be more and more made manifest, and the stone fall upon you which will grind you to powder.  
The next thing which R. I. quarrels about, is a lie, which Edward Dodd asserted, that some of the Quakers should say they were equal with God, unto which F. H. replied and said, he that hath the Spirit of God, is in that which is equal, and he that is joined to the Lord is one Spirit, there is unity, and that unity stands in equality, and these expressions saith R. I. offers violence to God and his glory.  
Answer, This R. I. is so in love with the spirit of error, for he hath denied the infallible Spirit, and is in such love with an unequal spirit, that he cannot endure to here that any should be joined to the Lord in an equal Spirit, and so quarrels with plain Scripture, and saith, it doth violence to the Majesty of God; the Spirit of the Father, and the Spirit of truth, is an equal Spirit, and them that are led by it and are in it, are in that which is equal, and so are joined to the Lord, and are nearly related to him; but that I said or any other, that the creature is equal to the Creator, in power, or in glory, is false and a lie, and let E. D. and R. I. know, that 〈◊〉 are for the lake.  
R. I. saith, Christ is glorified in his human nature, and human nature and flesh may be understood of the regenerate part, and human nature may be understood both of soul and body, and this may confute F. H. that doth contend against human nature, and goes on and tells another lie, as every page is filled with some, and saith F. H. saith, Christ hath no real body.  
Answ. This man speaks out of thick darkness, and intrudes into those things he hath not seen, being vainly puffed up in his fleshly mind; I said unto E. D. that Christ was the seed of David according to the flesh, and according to the Spirit, the son of God; And furthermore said, and new saith, that Christ is glorified in a spiritual body, and incorruptible body; and so by incorruptible body and spiritual body, according to R. I. his dark understanding, must also be understood human nature; and again, human nature may be understood of the soul, O dark and fortish man, what art thou like to confute, who saith the human nature may be taken for the soul, and also it may be taken for flesh, and also it may be taken for the regenerate part, and thus like a blind man hath lost all aim, thou runnest rambling up and down in every by-path, but how should thou do otherwise, seeing thou hast denied that Spirit that doth not err? and also would have all others to deny it, and saith, that none may lay claim to it, although God hath promised it, to give the spirit of truth to lead his people into all truth; and if into all truth, than out of all error, but this doctrine of Christ comes too near perfection for R. I to own, which is a doctrine so offensive to him, that he cannot endure to hear of it, or that aught should be perfect, and therefore he hath condemned the law of the spirit of life, and saith it is imperfect, as may be seen in the 55 page of his book, and if flesh, and the regenerate part of man, and the soul, may all be understood by human nature, than they are all one, and then the soul is human and earthly, but the soul is spiritual and immortal, and flesh and blood inherits not the kingdom of God, and the regenerate part is that which is begotten and brought forth by the immortal word of life, and that which is born of the spirit is spirit, and so the ignorance of this man is made manifest, and so R. I. may take his lie home unto himself, as that F. H. denies the real body of Christ, for F. H. hath said, and now saith again, and that according to knowledge, that Christ hath an incorruptible body, and a glorious body, and a spiritual body, and in this body is Christ glorified with the Father, and human nature, is nowhere taken for a spiritual and incorruptible body, in the Scriptures account, as this R. I. and his blind tribe doth imagine, and yet the flesh of Christ is owned, and the word that was made flesh the Saints know and doth feed on, by which they are nourished up into everlasting life, and so I say unto thee, as I did to E. D. when thou writes again speak plainly, if by human nature thou intend a carnal body, or the same flesh thou art on, & thou would divide the flesh of Christ from his Spirit, would divide Christ, & Christ is not divided; and thus he goes quarrelling on and heaps lie upon lie, and saith that F. H. saith, Christ hath no real body, but his mystical body, which thing is thy own and never affirmed by me either in word or writing, and so repent of thy lies, and for shame call in thy Book lest the judgements and plagues of God be multiplied upon thee.  
And further saith R. I. How do the Quakers condemn themselves, when they so proudly boast themselves, as the Pharisees did, to be clear from sin, who needs not Christ's righteousness for their justification; how then can they say that Christ's righteousness is their justification, when they are so righteous in their own eyes, for Christ hath not promised to justify any, but those that confess their sins.  
Answ. We have confessed our sins, and also departed from them, and not like you feigned hypocrites, who are confessing from year to year with your feigned lips, and your hearts never turned to the Lord from iniquity, and takes the name of Christ's righteousness to be a cloak to cover your iniquity withal; and we do not say, that we have no need of Christ's righteousness for our justification, for if we should say so, we should be liars like thyself, for we have need of Christ's righteousness, for he is our life, who is called The Lord our righteousness, he is our justifier, and who art thou that condemns any? but the false accuser of the brethren, for Christ's righteousness is our covering, and we are not righteous in our own eyes, but in the eyes of him who hath made us so; and we never said that we have not sinned, and so we have not made God a liar, as this vile slanderer would make men believe through his false aspersions, for we say, we were once darkness, but now are we light in the Lord, and he who is our light and life, is our justification and righteousness, and his blood cleanseth from all sin, and the power of God keepeth us that the evil one toucheth us not, and yet all boasting is excluded.  
And the further R. I. goes on the lower he sinks towards the bottomless pit, and there we shall find him at last before we have done with his book, and speaks out of thick darkness, like a man that never saw the Sun, who hath altogether taken up his dwelling place in death's Region, and as though that were the Land of his nativity, and thou shalt see Reader by what ensues.  
R. I. saith, Though it be said, He that commits sin is of the devil; not that the devil can claim him for his own, or that he is in his possession, but he is captivated of the devil and everpowered. And for his proof he brings Peter was cried up to be a Saint, and at that same time when he was cried up to be a Saint, Christ called Peter a devil, and that must be understood a Saint had sinned.  
Answer. He that is captivated by the Devil, hath gone from the power of God, and he that commits sin doth the devil's work, and he may claim him for his workman; and he that is overpowered is brought into captivity, and he that carries into captivity hath the Captive in his possession, as it is written, his servants you are to whom you obey, and he that commits sin is the servant of sin. And these black confused distinctions R. I. maketh to make people believe that they are Saints of God, when they are the Devils captives, and that they are in the possession of Christ, who yet do the works of the devil who is an enemy to Christ, and thou knows no more of a Saint than thou knows of a devil, who saith that Peter at the same time that Christ called him a Saint, called him a devil; for thou must know, that Matthew recorded many things it may be in one Chapter, which was acted and done, and spoken in many days and weeks, for when Peter confessed Christ to be the Son of God, he was in the faith, and Christ said, flesh and blood had not revealed that to him, but at this time had spoken little of his sufferings; as it is written, Mat. 16. 21, from that time forward began Jesus to show unto his Disciples, how that he must go unto Jerusalem and suffer many things, and be killed, and rise again the third day; So that it is manifest, that here was distance of time and space betwixt Peter's confession of Christ and of his rebuking of him; however the unbelief was gotten up in Peter, and he that had need to be taught, came to be a rebuker of him who was his Teacher, this was another state than the former; but of these things R. I. is ignorant, and let the Serpent feed upon dust, for I desire to give him no other food.  
And further R. I. saith, Though Saints sin not Devil-like unto death, yet if any man say he hath not sinned ofter the similitude of Adam's transgression, he, saith John, is a liar and the truth is not in him, for when all is done the best men are men still, and the best earth is earth ever, and will bear nettles and brambles; me and if these things were well considered by F. H. he would not say and E. D. for pleading for sin or Satan, for we plead against those who say they have no sin.  
Answer. This R. I. is so in love with sin, that by his arguments which he makes, one would judge that he accounts it as necessary as his daily food, and these are strange kind of Saints that R. I would make, at the best they are but still sinners, and unsanctified; but they that are called to be Saints, who are begotten by God the father and preserved in Christ Jesus, they are sanctified and made clean through the washing of Regeneration, & through the sanstsification of God's holy Spirit which divelleth in them, by which they have power to mortify the deeds of the flesh, and to overcome and to be made partakers of the promises; but here lies the difference in R. I. his account, betwixt his Saints and his Sinners, The sinners sinneth devil-like, yet the Saints sin not devil-like, I say they that sin are in one nature, notwithstanding R. I. his blind distinctions, for they that sin are liker the devil than God, and liker his image than God's Image, for God's Image consisteth in righteousness and true holiness, and the devil's image consisteth in unrighteousness, sin, and unholiness. And now Reader thou may judge whose Image R. I. his Saints bears, and if thou be one that can plead against them who are born of God, and sinneth not, and who are cleansed from all sin by the blood of Christ, then R. I. will rank thee with E. D. and himself in his Bead-row of Saints, as he calls it.  
And if any man say, he hath not sinned after the simititude of Adam's transgression, he is, saith John, a liar; Nay it is R. I. that saith it and not John, and so R. I. is the liar, for the Scripture saith on this wise, Rom. 5. 14. Death reigned from Adam to Moses, even over them that had (not) sinned after the similitude of Adam's transgression. So that it is manifest, that there were many that death reigned over, and yet they sinned not after the similitude of Adam's transgression. But this R. I. will accuse every man with whom he hath a mind to quarrel, and will not only tell lies himself, but publish false Doctrine, but he will bring the Saints for his author; and John saith not, If any man say he hath no sin; And thou that sayest, when all is done, the best men and the best earth, will bear nestles, brambles, and tricks, as I said to E. D. so I may to thee, thou hast given thy verdict for the devil, and not for God and his Saints, for They that are born of God sin not, and them that are cleansed by the blood of Christ from all sin, and are clear in his sight, and are kept by his immortal word which dwells in them that the evil one touch them not, but hath overcome the wicked one, and the best earth is that wherein righteousness dwells, which R. I. is altogether a stranger too, and that brings forth no briars, no brambles, nettles nor pricks, for that ground is cursed; so this man by his devilish Doctrine, hath made the coming of Christ of none effect, and the blood of Christ of none effect, and so have denied the work of redemption to the best of men, and deliverance to the Creature who hath traveled in pain. This dreamer is far contrary to the Prophet Daniel, who saw by the Spirit of prophecy (which this R. I. so deadly hates, both in men and women that if it be not allowed of by such as he, it must not speak nor they by it) This Prophet I say testified of the coming of the just one, and of his work, that he should make an end of sin, and finish transgression, and bring in everlasting righteousness; but saith R. I. The best men are men still, and the best Earth earthever, and the best saints sinners, though they sin not devil-like, & nettles and brambles and pricks they will all bring forth. Now if this doctrine be true, how is the soul raised out of death, and where is the restauration of the creature from under the bondage of corruption, and where is the redemption of the seed which is heir of the promise. Nettles and brambles, briars cumbers the ground, and chokes the seed, and these things F. H. hath well considered, and I see more and more that thou art a pleader for sin and Satan, and imperfection, for a spirit of error, for Images, Pictures and Crosses, for Cuffs, ribbons and Lace, for Nettles, Brambles and briars, and art a man that doth lay claim to the utmost borders of the devil's kingdom, and a greater servant of his Master I have not met with long, whose reward will be according to his works.  
And the lie being the chief cognisance of his Master, in which he greatly glories in, he goes on and saith, Another error of the Quakers is, they do not believe the Scriptures to be true, because they deny them to be the word of God; for if they believe what the Scriptures say of themselves; and they say of themselves that they are the word of God, and for his proofs he citys, Mar. 7. 13. Rom. 10. 8. 2 Cor. 2. 17. 1 Pet. 1. 25.  
Answer. The Scriptures we own to be true, and whatsoever the Scriptures say of themselves, that we own them to be (to wit) a declaration, Scriptures of truth, holy Scriptures, the words of God, of Christ, and of his Apostles, a Treatise; And for his proofs I could wholly refer them to the Readento examine them himself, and to discover the ignorance of this R. I. who tenders these Scriptures aforementioned for sufficient proof, as that the Scriptures calls themselves the word of God, as for Mark 7. 13. making the word of God of none effect by your tradition; He doth not say of making the word of God, the Scriptures of none effect; neither doth he say you make the Scriptures, which is the word, of none effect by your Traditions, and as for Rom. 10. 8. The word is nigh thee in thy mouth and in thy heart, And this is the word of faith which we preach; Here the Apostle saith, the word is nigh thee in thy heart, but he doth not say, the Scriptures is nigh thee in thy heart, which is the word of God, And 2 Cor. 2. 17. For we are not as many which corrupt the word of God; he doth not say, we are not as many that corrupt the Scriptures, which are the word of God, or the word of God which is the Scriptures. And as for 1 Pet. 1. 25. But the word of the Lord endures for ever, and this is the word which by the Gospel is preached unto you; he doth not say the Scriptures endures for ever, or this is the word, the Scriptures, which by the gospel is preached unto you. And as for 1 Thes 4. 15. For this we say unto you by the word of the Lord, that we which are alive, and remain unto the coming of the Lord, shall not prevent them which are asleep; He did not say, this we say unto you by the Scriptures, for there was not such a Scripture written before, and therefore we say this unto you by the Word of the Lord: And what a foolish man is this, to assert his own imaginations, and then imagines the Scriptures will prove it; and what an improper speech were this, to call twenty thousand Sentences one word; and it is called a declaration; and what a declaration would that be which consisted but of one word; But enough of this hath been published before concerning this particular by divers hands, so I shall be brief. However R. I. doubts his proof already, that it will not satisfy F. H. and therefore he thought good to make this conclusion upon him, That he does not believe the Scriptures at all; and though F. H. say, that these Scriptures are nothing at all to prove that thing; to deny his imaginations, is not to deny the Scripture; But F. H. believes what the Scriptures saith of themselves, and doth not deny the Scriptures at all, but R. I. his lie, and also his false conclusion.  
And further saith R. I. The Scripture was delivered to the Church in writing, that it might be an infallible standard ●f true doctrine, and a determiner of controversies, and the Saints Rule of knowing God and living to him.  
Answer. Reader take notice here is no room for the Spirit at all, the Scriptures and writings have taken up the room of it in R. I. his account, for it hath lost its office, if his doctrine be true; the letrer is become the infallible judge and standard to try doctrine, and a determiner of all controversies, and of the Saints rule of knowing God, and living to him, and indeed is become all in this man's account, than what doth R. I. bring Aesop's Fables, Ovid's fictions, Plato's and Diogenes' stories, in this controversy to join with this infallible rule; & because he hath the Scriptures so high to be a tryer of doctrines without the Spirit, doubtless is the cause here is no mention made of it, and so he shall be judged by his rule; in the 42 page take his Exposition upon the words of Joel, I will pour out of my Spirit upon sons and daughters, and they shall prophesy; This is not meant of a ghostly power, but of an extraordinary measure of enlightening grace. Ignorant man, is not Ghostly power of spiritual power an extraordinary measure of enlightening grace? and was it not as spiritual power, and an extraordinary light the Prophets prophesied by; But it is this man's meaning that must be the standard when all comes to all, and the determiner of cases; and he speaks contrary unto his own rule, as may be seen through his whole book, who hath either added to the Scriptures, or perverted them, or otherwise given his false interpretations, or vilified them in calling them the True Cards, and so though he extolled them in words, he denies them in practice; The Jews tried Christ's doctrine by the Scriptures, and judged him a blasphemer, and a breaker of the Law, and the Apostles seditious; and so though a man have the Scripture, and have not the Spirit, it is all as a sealed book, wherein such unlearned men as this R. I. is cannot read; and therefore he saith in his 55 page, That it is a great fault in us, because we say the Law of the Spirit of life is the Rule, & so like him will not say it is imperfect, as he doth, & so saith R. I. it is not fit to be a rule, & so blasphemously he detracts from the authority and power of the Spirit, and like Antichrist and his Ministers sets the letter above it, & calls it living & an infallible standard, and saith the Scripture inclines the heart unto obedience and like a drunken man this R. I. reels up and down and contradicts himself: Before he said The law of the Spirit chiefly gave power to conform to the Rule, and within four lines contradicts himself, and saith The Scriptures inclines our hearts to the obedience of the Rule, and the Scriptures itself hath caused us to know it, as we have it from the Church, it is a probable aid, and yet giveth but a confused belief, with a light impression. Answ. It is probable enough indeed that thy faith is confused, & the faith of your church, & that makes thee utter forth all this confused heap, but in what hath been said, the spirit of this man and his doctrines will be manifest to all whose eyes God hath opened, and so will depart out of his paths and not give heed to his fabulous stories.  
It is true saith R. I. There is an inward law written in our hearts, called the law of the Spirit of life, Rom. 8. 2. And there is the outward Law written in the Scriptures; Now the outward and external law is properly the Rule of a christian life, and not the inward and internal law; for the outward law is perfect in that it declares in what is the will of God, and in what it is not; but the inward law received and written on the heart is imperfect, and therefore unfit to be our rule, the law within is that thing that is to be ruled, Psal. 17. 4. The outward law therefore is the Rule.  
Answer. This man would set the Sun by his dial, as it might be said, although he confess in the very same page, that the Law of the Spirit of life giveth power to the creature, yet now it is become imperfect, & not fit to be a rule; this man like one unlearned, sets the Law which was written in Tables of stone, which the Apostle calls the Ministration of condemnation and was glorious, this he sets above the Ministration of the Spirit of life, which the Apostle saith is much more glorious; but nay saith R. I. The law written in the heart is imperfect and not fit to be a rule, but to be ruled; contrary to the Apostles doctrine; and so this R. I. is tried by his own infallible standard, to be a deceiver, who teaches contrary to that which he calls his law and testimony; and the Law which is outward, is the Law of the first Covenant, which made nothing perfect, but the bringing in of a better hope did, by which we draw nigh unto God, Heb. 7. 19 Therefore the Lord said by the mouth of the Prophet, Behold the days come that I will make a new Covenant with the house of Israel, not according to the Covenant I made with you when I brought them out of the Land of Egypt, when I was as a husband into them, which Covenant they broke; but I will write my Law in their hearts, and put my spirit in their inward parts; I will be to them a God, and they shall be unto me a people, Jer. 31. 33. Heb. 8. 9, 10. Now this blind man, who gropes as at noon day, saith, This is imperfect which is written in the heart, and so faulty with him, and therefore to be ruled over; and the other which is outward is perfect, and faultless, and so ought to be a Rule; but saith the Apostle contrary to R. I. If the first Covenant had been faultless, there had been no place for the second, which second the Apostle saith, is a better Covenant, and stands upon better promises; but yet saith R. I. this is not the rule, not fit to be a rule; And furthermore the Apostle said, as many as are led by the Spirit of God are the sons of God, and this was their rule, and the Law of the Spirit of life made the Apostle free from the law of sin and death, and was the new creatures rule by which they were led into all truth, and as many as did walk in it, out of all sin: But nay saith R. I. It is not sit to be a rule, for this is imperfect, and is that thing to be ruled, and for his proof brings Psal. 17. 4. By the word of thy lips I have kept me from the path of the destroyer; and how doth this prone that the Law in the heart is to be ruled. Thou ignorant man, who litters forth nothing but deceit and error? and so the Scriptures declares against thee, for they say, The Law of the Lord is perfect converting the soul; The commandment of the Lord is pure enlightening the eyes, Psal, 19 7, 8. For the commandment is a Lamp and the law is light, Prov. 6. 23. And the Commands of the New Covenant are spiritual and not carnal, and they are perfect and fit to be a rule to guide all them that believe in a perfect way, and not as this R. I. saith, unfit to be a Rule because of their imperfection, and would in his blind distinctions, cast a mist before people's eyes; and all may judge not only of this R. I. his mistake, but of his wilful impudence, in preferring that which is visible and outward, and may be seen, which was given forth in time, (viz.) the Commands outward, and the letter outward, above the Law of the Spirit of Life, which is invisible, spiritual and eternal: And as I said to S. S. So I may say to thee, lean souls are they like to be, who receives such damnable Doctrine as this for Articles of Faith. But however Reader thou may take notice of R. I. in his Epistle to the Reader, he saith, The Quakers money is counterfeit coin, which he hath nailed on the Market post, and instead thereof hath tendered other money; and that thou may see what kind of other money the Priests is, and what Image it hears by the Principles here discovered, which is altogether. Tin and dross and Reprobate Silver, which will be received by none, but them whom the God of this world ha●h blinded the eyes of, that they should not see the things that belongs unto their peace.  
And Edward Dodd being sensible that he & all his stuff, or he and all his arguments was carried Captive, and become a booty and a prey, he is glad that any will step in and rescue him, and flatters R. I. and saith, I am engaged to you, to embrace you as a precious friend, that of so weak principles as mine, have raised so perfect a structure, so absolute, rational, and demonstrative, that more need not to be done.  
Answ. R. I. his Vindication hath not redeemed E. D. his principles at all, but rather hath laboured in vain, and spent his strength for nought, and hath brought forth such a birth as sober men will blush at, made up of Ignorance, Blasphemy, Derision, and lies, which they that have the lest moderation will abhor and detest▪ And the Principles of E. D. and R. I. are not only weak and feeble, but wicked and impious, as is manifest in what hath been declared; And the structure that R. I. hath made, is but builded with untempered mortar, lies, falsehood, error, false Doctrine, which the stormy wind of the Lord will Rent and scatter, and confound, and exalt his Truth above it all. But E. D. saith, What can be said to reduce such a people I know not, since so many convincing arguments cannot prevail. alas poor men whether would you reduce us, or bring us back, to the slime pits of Sodom, where E. D. fell with his stuff, or turn us back again to Images, Pictures and Crosses, to Mass-houses, Hirelings and tithes, to Lace, ribbons, and cuffs, which both E. D. and R. I. hath strongly pleaded for, as faithful Servants to their Master, who would not have him lose a foot of his Territories; however E. D. hath resolved to continue one in life and death with R. I. who hath shaken hands with the Prince of darkness, and made a Covenant with death, which must be broken; and though S. S. E. D. & R. I. join hand in hand, yet the wicked shall not go unpunished, for every one shall receive a reward according to their works.  
And so I have done with R. I. his Book called Ignis fatu●●, whose arguments, false doctrines, errors and lies are dissolved into nothing; his Vindication made void, his ignorance made manifest, his false Doctrines brought to light, and reproved by the word of truth; Only I shall return him a few of his lies back again for him to review the second time, and repent of them, and remember the sentence for all liars is, The Lake that burneth, Rev. 22. 15.  
First, That their worship differs not in whole nor in part, in matter nor in manner from the Churches in the Primitive times.  
Secondly, According to the Scriptures their whole worship is framed.  
Thirdly, That Jezabel was never more madder against the Prophets, than these Quakers are against Christ's Ministers.  
Fourthly, The Quakers contemn Magistracy & infect the commonwealth with ●action.  
Fifthly, That the Quakers burned some houses at Oxford.  
Sixthly, That Timothy & Titus were settled in a Parochial way in their quarters.  
Seventhly, That F. H. complains of the darkness of the Sun, when the fault is in his own eyes.  
Eightly, The Quakers deny honour to Superiors, & to whom it is due, and so blaspheme the name of God and his doctrine  
Ninthly, F. H. would never have cried out of deceit, but a purpose to deceive the more.  
Tenthly, That the Quakers bid open defiance to the worship of God.  
Eleventhly, That I. N. did say, That he was as just, and holy, and good, as God.  
Twelfthly, That F. H. said, That Christ Jesus was not glorified in Heaven with a real body.  
Thirteenthly, human nature is taken for the regenerate part of man, and the soul.  
Fourteenthly, That the best men (though regenerate) bears Nettles, Brambles, and Pricks.  
Fifteenthly, There is an inward law, called the law of the Spirit of life, which is imperfect; and not fit to bear rule, but to be ruled.  
Sixteenthly, And the Scriptures leads us to the Spirit, and inclines our hearts to the obedience of the rule.  
Seventeenthly, And F. H. preferreth Ignis Fatuus, before the clear light of God's word. Eighteenthly, & lastly, when he hath spoken all these lies, & published them in Print to the world, he blasphemously saith, in his Epistle to the Reader, Have not so much regard to the authority of the Writer, as the truth of the matter written by him, who was moved of the Lord thus to declare. So all these lies with many more, and all these damnable Doctrines which he hath uttered forth against the truth, these things he would fasten upon the Lord's motion, and so make him the Author of iniquity, and a cloak for his ungodly speeches against them who love the truth as it is in Jesus, who hath suffered many reproaches for its sake, and hath been killed all the day long by this Generation, amongst which R. I. is, who hath bent his tongue to mischief, and his lips to utter forth deceit; and as Jannes and Jambres resisted Moses, so hath this R. I. resisted the truth, being a man of a corrupt mind, and concerning the, faith, reprobate; but he shall not proceed much further, for in what he hath written his folly will be manifest unto all men, and them that fear the Lord will depart out of his footsteps, which leads to the chambers of death, and from those dark paths in which R. I. treadeth, which leadeth into utter destruction.  
Westmoreland, the 15. of the 4. month, 1660.  
THE END.