A Collection OF THE SEVERAL BOOKS AND WRITINGS OF THAT Faithful Servant of GOD, Richard Hubberthorn, Who finished his Testimony (being a Prisoner in NEWGATE for the Truth's sake) the 17 th' of the 6 th' Month, 1662.  And I heard a voice from Heaven, saying, Blessed are the dead which hereafter die in the Lord, even so saith the Spirit, that they may rest from their labours, but their works shall follow them, Rev. 14.13. 
LONDON, Printed, and are to be sold by William Warwick, 1663.   

TO THE READER.  
THe glory of the everlasting God, and the Light of his powerful Truth hath so far appeared, and is so effectually manifest in our day, that the veil of darkness is removed from off the hearts of thousands, who have received the love of the Truth as it is in Christ Jesus the everlasting Light, and the life of the righteous and ugright in heart, who walk in the way of the Lord; and many thick clouds of darkness and error which have darkened the minds of people are dispersed by the arising and shining forth of the Sun of righteousness, and the visitation of the dayspring which hath dawned from on high, blessed and praised be the name of the mighty God, who hath raised up unto himself a royal-seed to bear testimony of his Name in righteousness, against which no weapon form shall prosper: Albeit this seed hath been largely tried and persecuted by the seed of enmity and evil-doers, and sons of Belial, who have made it their work to seek to obstruct the work of the Lord by persecuting his servants, and reviling his faithful witnesses, and reproaching and blaspheming his living ●ruth and way, even till a line of confusion is come over them, and they have split themselves against the rock, and the stone which the builders have rejected, which is exalted and set over them all. And now as for these Priests and Professors who ●ave so much busied themselves in opposing and gainsaying ●he Lord's people called, Quakers, and those righteous Principles and Doctrines held forth by them, the work of these op●osers is come to nought, and they have apparently miss of ●heir ends and expectations, and they have wearied themselves ●or very vanity, and they and their work is manifest to the ●ation, and the folly of it in a great measure; after they have ●rought forth their cause, and produced their strong Reasons ●as they have esteemed them) which the truth and Spirit of understanding (in its Witnesses) hath evidently confuted, and brought to nought. And how hath shame, and dishonour, and Contempt (in the eyes of all sober, and Indifferent people) come upon many of our oppressors, and Adversaries, the Priests and professors? who after they have been striving and contending against our preaching up, and vindicating the Light of Christ in every man, Joh. 1.9. Rom. 1.19. and perfection, and freedom from sin as attainable, in this life, to such as believe in Christ (who is manifest for that end, 1 Joh. 3.) they themselves (who have opposed, and withstood, these truths) are turned into grosser darkness and confusion then ever, many being turned from their pretended Reformation, Covenant, and Directory now, to complain with the profane, that they have done those things they ought not to have done, and left undone those things which they ought to have done, and there is no health in them; and so now they cry, Lord have mercy upon us miserable sinners, or miserable offenders, etc. as in their divine service (so called) which formerly they exclaimed against, who now are turned to it: So as it's come to pass upon them as upon the false prophets, and hireling priests of old. Night is unto them, the Sun is gone down upon them, and the day is become dark over them, and the seers are ashamed, and the diviners confounded; for there is no Answer of God nor vision unto them (many of whom have preached, and prophesied falsely against us, and of our overthrow, til● they are overturned themselves) Micah 3. and many tha● have been as eminent Leaders, overseers, and tall Cedars amongst the outside and form all professors of our times, ar● fled as the hireling, (that cares for himself, more than the flock) and their mouths are stopped, and they ready to hide themselves; when those they account wolves, devourers, an● superstitious persons, comes amongst their flocks, manifestin● that they are not true shepherds, nor built upon the Rock Chri●● Jesus; for their profession will not abide the storms, nor endu●● the Winter; so as much of our work and controversies (wil● such our Antagonists) is over; for they were the highest a● most contentious against us, where the Truth, and power ● God first appeared amongst us, to gather us out from ●mongst them unto Christ the true shepherd; and when they could have ●he Magistrates and powers of the earth on their side, as to prosecute for them, and to feed them with the wages of unrighteousness, and maintain them in Balaams' way. And now the righteous testimony of the servants of the Lord liveth, and remains as upon Record against the unrighteousness and falsehood of such; and in particular, the faithful testimonies and true evidences given for the truth, and held forth by that faithful servant, and follower of Chr●st (and brother, and Companion in the work of the Gospel, R. Hubber●horne; Concerning whom (I hearing that some have taken in hand to Recollect as many of his Books as they could, to be Reprinted) it is in my heart by the spirit of the Lord, and in true love to his truth, to signify these things in short (to be annexed unto them) for the sake of the world, and such as knew him not; having had more converse with him, and experience and knowledge of him then many others had.  
1. That he was a true and faithful Instrument in the hand of the Lord in his day for the turning many from darkness to the light, and from error to truth; First, by informing, instructing, and admonishing people to the light of Christ which appeareth, and shineth in the hearts and consciences of the children of men, and against the darkness, pollutions, false ways, professions and worships of the world, etc. Secondly, by preaching and holding forth the new and living way, the substance and end of figures, and shadows (which many in the darkness of apostasy have been Doting about) and the true & saving knowledge of God, and his Son Jesus Christ within his people, to become their Wisdom, Righteousness, sanctification and redemption; and in which they come to experience the justification of life: according to the Witness given by the primitive saints, Christians, and true witnesses of Christ.  
2. And the gift of God bestowed upon him (the sa●d R. H.) was very precious, honourable, & clear, & lives with us, & in our Remembrance, & hearts: & thereby he was made a faithful Contend for the living faith (which was once delivered unto the saints) which stands in the power of God, & worketh by love, & giveth the Creature victory over the world, & purifieth the heart, and maketh man obedient, and faithful unto Go● as he lives in it till he hath fought the fight of it, and overcome his spiritual enemy, & power of darkness which hath led man from his Maker into sin and transgression; so as the gift of God did largely show forth itself in the said servant of Christ, by opposing and renouncing Errors, stopping the mouths of (and many times convincing) gainsayers.  
3. And though his bodily presence and his speech to some seemed weak and contemptible, yet we can in the truth bear witness, that he was a man both of a solid spirit, and quick understanding, and delivered weighty things in his ministering, as were felt by such as were unprejudiced, who were impartial, sober, and stayed in their spirits; and the innocency and uprightness of his life and conversation so many have a certain knowledge, and can give their testimony thereof, that I shall need to say little as to that; and he laboured for peace, unfeigned love, and unity in the Truth amongst people, witnessing against that spirit (and those things) in any, which would either make division, or cause offences or stumblings in any thing contrary to the Gospel of peace and salvation wherein the mystery of the everlasting and true fellowship consisteth; and he truly preached the Cross of Christ, and true judgement to such spirits as would live in a form and notion of Truth, out of the life, power and true obedience; who though they may profess great matters in words, and strain after high things in the carnal comprehension, yet are but in the state of such as were dead, as unto whom the Gospel hath in judgement bee● preached, that they might be judged as men in the flesh, bu● live according to God in the Spirit, as that follower of Christ and Minister of righteousness R. H. hath held forth, who walked in his integrity to the Lord, and ●●tained his first love and habitation in the truth; being over all such changeable spirits as would lead from it into any ways or things tending to be get prejudice, division, or offences in the minds contrary to th●● pure love which stands in the living unchangeable Truth. An● this I must needs say touching that man, that I never felt more of the presence and love of God accompanying him, the● I did in that time we were sufferers and conversant together in Newgate before his decease.  
And he (viz. R. H.) was taken away in a time of suffering and trial for the testimony of a good conscience (being in the year 1662.) in which many of the Lords people were under persecution, especially in the City of London, for the exercise of their tender consciences in meeting together in the worship of God (as the Saints and true Christians in the Primitive times did) and divers others of the innocent and faithful servants of Christ (who were sufferers upon the same account in Newgate, London) laid down their lives for the testimony of Jesus about that time as he did, being for the most ●art taken weak and sick in prison, and (as was judged by the most part) their hard imprisonment, and deep suffering (being crowded together in great companies the hot season, in prison ●nd in holes) was the occasion and beginning of their distemper and sickness whereon they died, before they were dischar●ed of their imprisonment; So as he nor they did suffer, nor ●ere taken away for any evil-doing, or in wrath or judgement, ●ut in the peace and love of God as to them-ward, having patiently endured (and faithfully finished their course with joy, ●nd fulfilled their testimony in faithfulness) as seeing him ●hat is invisible, having received a crown of glory and life; ●hose memorial lives with us, and is for ever blessed; and ●hus the Lord hath many times taken away the righteous ●●om the evil to come, who through faith have received a ●●od report, and left an everlasting testimony behind them.  
And now blessed are all they that in faith, patience and sincerity do follow the Lamb unto the end whithersoever ●e goeth, ●hether it be through tribulations, persecutions; or what sufferings soever; for such are they that ke●p their habitations 〈◊〉 the power and love of God, and such overcome by the blood 〈◊〉 the Lamb, and the word of their testimony, and shall reign ●ith Christ as victorious Conquerors in his everlasting king●●m over death and darkness, and the power of it; and such 〈◊〉 abide in the love of the Truth and Faith of God's Elect, do 〈◊〉 and witness that seed which God will exalt over the earth, ●●●ore which he will root out and overturn his enemies that his 〈◊〉 plant may take deep root, and spread to the ends of the 〈◊〉. And so all friends who have received the love of the Truth, and the knowledge of the life and power thereof, wherein is immortality to the faithful and obedient. Be valiant for the Truth upon earth, and live in true love, unity and peace; always minding and following those things which make for peace; and feel the true and constant love and fellowship in the Gospel of peace, life and salvation; And so blessings from on high will fill your hearts, and the glory of the Lord will be your rearward in the everlasting inheritance of life with the holy seed which will outlive all its enemies, and remain when the enmity of the wicked, and the seed of it is removed and gone. So the Lord exalt his Name and Truth, and promote his Kingdom over all that is contrary to himself, that he alone may have the glory and pre-eminence whose right it is.  
G. W. Waltham in Essex the 27 of the 11 month, 1662.   

Epist. pag. 4. lin. 30. for attained, read retained. pag. 5. lin. 16. for so as he, read so as neither he.   

Reader, this following Testimony was given forth by our dear Friend Edward Burroughs before he finished his testimony by death for the Truth's sake, which I thought fit here to insert.  
RIchard Hubberthorne was born in the North part of Lancashire, and was of very honest Parents; his Father was a Yeoman of the Country, and had a good Report of his Neighbours for uprightness in all his dealings; and Richard was his only Son, who was inclinable from his youth upwards to Religion and to the best way, always minding the best things, and following the company of good men, and was never known to be addicted to vice or malignity, nor ever following any evil course of life from his Child hood, but f●●red the Lord, and walked uprightly before him, and 〈◊〉 faithful according to the Light and knowledge received in all things; and his natural disposition & temper was meek and lowly, and loved peace among men; he was brought up with his Parents in good education, according to the custom of the Country; and in time of the late Wars, he was disposed ro go into the Army, and was in Scotland most of the time till the Land was reduced; and he had some office in a Regiment, and did sometime preach among his sincere and sober Companions that loved him well, according to his knowledge and judgement at that day; and he obtained a good Report amongst such as were lovers of Religion.  
And when it pleased the Lord God everlasting to raise us up to be a People in the North parts, (and through great Tribulations and extreme distresses within and without, which we passed through, were we raised up of the Lord to be a holy and chosen People) This same Person was one among the first of us whose heart the Lord touched with the sense of his Power and Kingdom; and amongst us he had the mighty operation of the Power of God experienced in his heart; Great afflictions and tribulations for many weeks was he exercised in, through the dispensation of the Grace and Spirit of Christ Jesus; he was in that state, and while therein exercised for many days, a wonder to all that beheld him, as one passing out of the body, as one under the deep sense of the hand of the Lord, under the operation of his Power; thus it was with many of us, and particularly with him; Till such time as the same Power that killed made alive, as wounded also ●e●led, as brought down also raised up, and then being raised up in the holy Spirit of the Lord Jesus Christ, he was made a Minister of the Everlasting Gospel, to preach Repentance, Conversion, Salvation, and Remission of sins; and accordingly went forth in the Name and Power of the Lord Jesus the Saviour of m●n: kind; and was a Minister of the glad Tidings of Salvation, in many parts of this Land and elsewhere; to the conversion of many Souls to God; for his Ministry was made effectual by the Almighty Power of the Lord, to turn many from darkness to light, from the power Satan to God; and there are thousands who can in the Spirit of the Lord bear Testimony to the power and verity of his Ministry, in many Countries where he traveled; for he laboured much in divers places, and was very diligent and faithful in the work of the Lord, and suffered imprisonment divers times, and was hardly dealt withal, and persecuted in Chester, Cambridge and in Norwich prisons and other places; and he was found faithful in all his Trials among his Brethren, and always ready to do his service in what he was called unto with a willing, mind, being truly in body, soul and spirit given up to the service of the Gospel of Christ Jesus, a dispensation of which was committed unto him, that he might serve the Lord in his Generation; and though he how hath finished his Testimony in this World, yet the remembrance of him lives with us in the Spirit of Jesus, and he is accounted among the faithful Sufferers, a Martyr for the witness of the Truth which ever liveth.  
And for the space of nine years he laboured and traveled in the work of the Gospel aforesaid, in most of the Counties of this Nation, and was well known for his faithfulness among the Churches of Christ; He was but little in stature in his outward man, and of weak Constitution of body, and was slow of speech, and often more ready to hear then to speak; he made little appearance in the manhood of Excellency or Authority, but was contemptible among men, yet he was very wise, and knew his season when to speak, and when to be silent; and when he spoke, it was with much discretion and deliberation, in weakness of word many times, yet reached perfectly the matter intended by him, and his speech was with Gra●e, and in the fear of God, and had Authority in the Spirits of men, and was of savour and sound judgement, though in weakness of the manhood expressed; for he answered not men's Wisdom in excellent stile of words, but the witness of God in sincerity of speech; he was a Person of sound judgement in divine Mysteries, and of good experience in the operations of the power of God, and knew the passing through divers conditions of the inward man, and was able to speak to many estates of man passing under the dispensations of the Grace of God; he could well inform the mind of a person in an afflicted and tossed state of terror and judgement; and his Ministry was often savoury and seasonable, and felt in the pure life, though his words were plain and homely, and no beauty in them to man's Wisdom; and God made him and his service a blessing to many who shall speak for him in their own Consciences; He was of a loving, gentle and good disposition, and acceptable was his Company to them that knew him and were like-minded; a good Companion in all Conditions, not soon moved into passion of either grief in Adversity, or of joy in Prosperity; nor had he a Spirit taking offence upon light occasions against any, but watched for Good over all, and not for Evil; He was a man of peace, and loved it, and walked peaceably among his brethren, in honest kind familiarity; And I am persuaded in my Soul, according to the experience I had of him for many years, he abhorred dissension and strife among Friends, and was never the real occasion intendedly by himself, of any difference and dissension among brethren; and what further is Truth of him, I leave it to the just God, whose testimony is true and never fails.  
Among many others that were taken from Meetings and sent to Newgate, according as ye have ●eard, This same Person of whom I am now treating, was in like manner rudely and violently taken on the 22 th'. day of the 4 th'. Month last, out of a Meeting in the Bull at Aldersgate, and carried before Richard Brown, who used violence to him with his own hands, in pulling his Hat down upon his head so that he brought his head near the ground, and then he Commirted him to Newgate, where he remained till the Sessions, and was then indicted among the rest, for being at an unlawful Meeting. etc. as it is said; and he being thronged up in Prison among the rest of us, it pleased the Lord to visit him with sickness of body, and in 10. day's space (always growing weaker and weaker in that time) he deceased and laid down his body in peace: About two days before his departure, some of his dearest Friends went to visit him, and sat by him a space, and spoke somewhat to him, and asked him if any thing was upon his Spirit, he might now speak it to his Friends. His answer was, That there was no need to dispute matters, for he knew the ground of his Salvation, and was satisfied for ever in his peace with the Lord God, and we know (said he) one another well, and what each of us can say about those things, and spoke no further: And the 17 th'. day of the 6th Month he departed this life, and was gathered up to his Fathers, the Generation of the just; and though he be gone in that bodily appearance, and his person removed from us, yet is his new-Name written among us, and his Memory can never die, for his Spirit still lives to praise the Lord, and the life which breathed forth through that vessel cannot be removed away; for it is the Infinite, Immortal, Eternal Life, which dwells in Sons and Daughters now upon the Earth; and though his outward man be put off, yet he lives always in Spirit, for he was a Servant of the living God upon Earth in his day.  
E. B.   

These few lines were sent to London from G. F. since R. H. laid down the body.  
DEar Innocent Richard! as Innocent a man as liveth on the Earth; whose Innocency manifested itself, and his life is amongst us, and dead he yet liveth: Who never turned his back, but Conquered through truth, but trampled upon all evil spirits, and went over them; who for the truth laid down his life, and in it liveth and resteth:  
G. F.   

Dear Friends,  
RIchard Hubberthornes Love was very Great to all the Flock of God, and in the time of his health, he was a faithful Labourer in the work of the Lord, and that you well know, and in the time of his sickness he did Express much Love to Friends, and was greatly refreshed in them; indeed he was a Vessel filled with a mighty Weighty Spirit, and all those who by that spirit were drawn near him, might see, know and feel him, and many there are that have a witness saying in them, Even so it was; indeed he was hid from many, and to them unknown, and therefore not prized, and now the Lord hath taken him into his own bosom, and many were not worthy of him; my whole family misseth him; for in the time of his health and sickness, he was a precious Example, and in his sickness he minded not one person more than another, but often smiling, minded neither life, nor death Visible, but was filled, with the Invisible. So that his mind was redeemed out of visible things, and several times would say, The word of the Lord, is with me, and said that Faith which hath wrought my salvation, I well know, and have grounded satisfaction in it; but Faith as touching visible things, it was not much matter for minding of it, and said, I have more in me then I am free to Declare: as concerning Living or dying he had not many words, all the time of his sickness, but his mind was kept feeding in the retyredness within, so that one might feel his strength in the still spirit which kept him so that I do not remember that ever I heard him groan all the time of his sickness; the seventh day in the morning, he asked for me, and when I came to him, he said This night or to morrow night I shall depart hence; & the next day in the morning understanding that he asked for me, I arose & went to him, & after a while Sitting by him, he put his Arm about me, and said Do not seek to hold me, for it is too straight for me; and out of this straitness I must go, for I am wound into largeness, and am to be lifted up on high, far above all; so in the Evening being the first day of the week, and the 17th of the 6 month he l●ft the Body.  
This I was free to give forth, because in the time of his sickness sometimes I kept friends from him, desiring that he might have slept, and hoping that therein he might have been refreshed.  
These words before mentioned, so near as I can remember, are his own words as they came from him.  
London the 6th M. 1662. Your Dear Friend, Sarah Blackberry.   

The Table of the Books following.  

A True testimony of obedience, to the heavenly Call etc. page. 1  
An Answer to R. Sherlock of Berwick, page. 7  
The Mittimus answered, by which R. H. was sent prisoner to Norwich Castle, in the year 1654. page. 37.  
A true testimony of the Zeal of O●ford professors and University men who for Zeal persecute the servants of the Living God, following the example of their brethren of Cambridge, page. 41.  
Two Epistles to Friends, during his imprisonment in Norwich Castle, page. 45  
Some Queries for you to answer, who hold forth this testimony, to the people that Christ is a Creature, page. 49  
The Innocency of the righteous seed of God, cleared from all slanderous tongues, and false accusers, page. 51  
The distance between flesh and Spirit; etc. page. 64  
The Horn of the He Goat broken etc. page. ●3.  
The Light of Christ within, proved to be sufficient to lead unto Go●, page. [1]  
Truth and Innocence, Clearing Its self, & its Children; etc. page. [2]  
The Rebukes of a Reviler fallen upon his own head; page. 86  
The cause of stumbling removed from all that will receive the Truth, and from before the Eyes of the wise men of London, page. 154.  
An Epistle concerning the Sufferings of friends, showing the Priest's wickedness and persecutions, page. 198  
A Call to the Ministry according to the Scriptures, contrary to that Call which is of man, and by man, page. 203  
The real cause of the Nations bondage and slavery, and the way of their freedom, from their sore and hard bondage asserted, page. 217  
An Answer to a Declaration put forth, by the General consent of ●he people called Anabaptists in and about the City of London. 225  
A Copy of a paper sent to the Council, in the year 1659. p. 234  
A word of wisdom and Counsel to the officers, and Soldiers of the Army in England etc. 235.  
An answer to the oath of Allegiance and supremacy from the people called Quakers page, 239.  
Antichristian sin reproved, and the doctrine of Christ and his apostles justified against swearing, page. 242  
An Answer to a Book called A just defence and Vindication of Gospel ministers, and Gospel Ordinances, page. 252  
Something that lately passed in discourse between the King and R. H. page 268.  
R. H. His answer to john Horn, page. 273.  
A short Relation of the twelve, changes of Government, that hath been in England, within these eight years, under all of which we have suffered persecution, page. 276.  
An Epistle to Friends, page. 284  
Another Epistle to Friends, page. 287  
Reasons why no Imposition ought to be upon men's Consciences by any but the Lord, page. 288.    

REader it is desired that what faults thou findest have escaped the Press, in the ensuing treatise, to correct with thy Pen; where thou canst not, friendly to pass them by, for by reason of the present difficulty of having Friends Books printed, therewith came out with those Erratas, which otherwise might be amended.   

A true Testimony of Obedience to the Heavenly Call; for which I suffer the loss of all things, that I may be found in obedience to him who hath called me.  
A Servant of the Lord, and a Prisoner for the Testimony of Jesus, whom he hath called by his grace to deny the World, and am made partaker of his sufferings, being in outward bonds (by the deceit) in Westchester, and of his freewill hath given me not only to bel●eve, but to suffer for his Name sake, who hath called me out of my own Country, and from my Father's House, and to go in obedience to his command whithersoever he shall call me: While I was young, I girded myself, and went whither I would, and then I yielded obedience to my own will, and to the will of man, and was a man-pleaser, but the Will of God I knew not, neither was obedient to his commands; but when the Lord was pleased to reveal his Son in me, and make known his Will unto me, to enlighten me with his true Light which hath enlightened every one that cometh into the World, and by it let me see myself to be a stranger to him, and knew him not, though I was grown mighty in the Egyptians Wisdom, and was in love with the World, and in the favour of men, and in a profession and words of man's wisdom exceeded others, being in a form of godliness, but was ignorant of his Power and his Word; but when his Power was made manifest, and his Word spoke within me, which Word was in my heart, and was as a fire or a hammer; and this Word being made manifest within me, & my Conscience being awakened by the Light of God, which did convince me of sin, and did testify against all my words and actions, and that just judgements of God were revealed from Heaven against that Nature I lived in, and the Trumpet of the Lord was sounded within me, and the Earth did tremble, and the Vi●ls of the wrath of the Almighty were poured down upon me, and the powers of the Earth were terribly shaken, the foundation of Wisdom and Earthly Knowledge was shaken, and the Judgements of God were upon the outward man, and my flesh was wasted off my bones, and the bones smote one against another, and I knew the Lord to be terrible, and this Word powerful, in burning up, and hammering down the lustful nature I lived in, in pleasure and wantonness, in pride and fullness, which the Word of the Lord was declared against; and this Word I witness spoken from the Lord's own power within me, which made my flesh and bones to tremble exceedingly, and did cause pain in all my loins, and paleness of face; my comeliness was turned into corruption, and my joy into lamentation, and I was brought to the bed of sorrows, where I cried out in the bitterness of my spirit, and I had no ease nor rest day nor night, for the hearing of the ear which I did hear, and the sight of mine eyes which I did see; I heard the sound of the Trumpet, the Alarm of War within me, terrors, woe, misery and destruction was upon me; in my trouble I cried in the evening, Would God it were morning; and in the morning, Would God it were evening; and the terrors of the Almighty being upon me, my acquaintance and familiars stood a far off me, for they knew not the power of the Lord, nor the Judgements of my God, which I do witness to be revealed and made manifest in me; and the Lord raised up in me a love to his Word, by which all the powers of the Earth did tremble, and the Earth itself was shaken by it; and by this Word was I called to go and declare it, as I had received it from the Lord, to those who lived in the same Heathenish nature, without the knowledge of God; and to declare the Judgements of God against sin and ungodliness, as they were made manifest in me. And by this Word was I called to forsake Father and Mother, Lands and Living, to go in obedience to the Lord, who commanded me not to take thought what I should eat, or what I should drink, or wherewith I should be clothed, but cast my care upon him: And this I witness the Lord's care, and those whom the Lord calls into his Work, and who labour in his Vinyard, need not complain to the World for want. And for yielding obedience to the Lord and his commands, and not giving obedience to the corrupt Will of man, who commands me contrary to what the Lord hath commanded, do I suffer under the persecution of those who are set in the place of Rulers and Magistrates, professing themselves to be Ministers of the Law of England, and to act Justice according to that Law, and do bear the Names of Major, Justices of Peace, and Magistrates, and say they act according to the Law of the Nation, and present Government; but they are seen to be in the generation of those who were ever persecutors of the righteous Seed wherever it is brought forth; and the Servants of the Lord in all ages were ever persecuted by that generation, professing to be Ministers of Justice: But that which is acted, is cruelty, persecution and injustice, and the righteous suffer, whom the Law was not made for, but for the lawless and disobedient, and was added because of transgression. The righteous Law of God was to be inflicted upon transgressors & breakers of the Law; but the unrighteous Law of men is inflicted upon the righteous, who walk blameless, and are proved no transgressors, but in obedience to the Lord do witness a good conversation towards God, and towards men, our consciences bearing us witness in the sight of God.  
And those who are Rulers of the City, and Rulers of the Synagogue, under whom I suffer imprisonment, say this is their Law, That if I will home into my own Country, a●● to my Father's House, and stay there, and depart this City, I may be free upon this account, else I shall remain in prison: And this is contrary to the command of the Lord, for he hath commanded me out of my own Country, and from my Father's house; (but my own Country, dwelling and Father's house, the World knows not; that which I am called from, they know; the natural man knows that which is natural:) And this is contrary to the Law of the Nation; for the Law of the Nation doth not confine any to stay at one place, nor to be kept from any one City, being proved no transgressors nor breakers of the Law: But I seek a Country and City, whose Builder and Maker is God; and truly if I had been ●●●dful of the Country I came forth, and did love the pleasures, delights and fleshpots of Egypt, which I am called from, I might have had opportunity to have returned thither; but in obedience to the Lord I had rather suffer affliction with the people of God, then enjoy the pleasures of Egypt.  
And you who say I have no lawful calling, I do witness the same Word of God the true prophets of the Lord were commanded by to declare against all sin and ungodliness; by the same Word do I declare against it where I am commanded of the Lord, and am called out of the same calling that they were, into the same Work of the Lord that they were; and so I do witness the testimony of my Brethren the prophets that went before me, who have left an example on record, of suffering affliction, and of patience; and we count them happy who endure.  
Elisha was a Ploughman, and when the Word of the Lord came to him, he left the plough, and obeyed the Word of the Lord: And his call was lawful.  
Amos was a Herdsman, and a gatherer of Sycamore fruit, and the Lord took him as he was following the Flock, and the Lord said unto him, Go prophecy unto my people Israel; and he obeyed the Word of the Lord, and prophesied In the King's Chapel, and in the King's Court; and his calling was lawful: And I do witness the same call, who was a Husbandman, and had a Vinyard, and gathered fruit, till the Word of the Lord came and called me from it; and he turned my mind within, & enlightened my understanding, and opened the Creation to me, and let me 〈◊〉 the Vinyard without was but a figure, and that I must come into his Vineyard, to labour in his Work; and gathering fruit without, was but a figure, for there is fruit within to be gathered: A possession wirhout, was but a figure, there was a possession and an inheritance to be enjoyed within, and that figures must pass away, to come to the everlasting inheritance, which is within, which never fades away; out of time, into that which is Eternal. And for this cause, and by this Word, did I forsake Father and Mother, Lands and Livings, House and Vineyard, to follow Jesus Christ, and do whatsoever he commands me. And this Call I witness to be lawful; and the Word of the Lord is gone forth to command Sons and Daughters to prophesy in his Name, and th●y have no other call, and they go as they ate commanded, as ever the true prophets of the Lord did, if it be to the King's Chapel, or to the King's Palace, or to the Synagogues, or into the Cities or Markets, to declare against sin and iniquity, and where they see the people given to idolatry and profaneness, their spirit being raised up by the power of the Lord, and by the Word of the Lord do they declare against it, and they have no other Call but the Word of the Lord, and they have a cloud of Witnesses, for all the Prophets of the Lord spoke from this Word, and for speaking the Word of the Lord as they were commanded, were persecuted, imprisoned, and put in dungeons, and were made a derision daily to all that were about them, as Jeremiah was, and was smitten and put in the stocks, Jer. 20.2. and Daniel was cast into the Lion's Den for declaring the Word of the Lord, Dan. 6.16. Amos was commanded not to prophesy any more in the King's Chapel, Amos 7.13. And the Apostles were imprisoned, beaten, scourged and persecuted from City to City, and straight commanded to speak no more in that Name: And for declaring the Word of the Lord did all the Prophets, Apostles and holy Men of God suffer. And the Word of the Lord is the same now, and the persecutors the same; and those who are sent of the Lord now, and called out of their own Country, as they were then, to declare his Word against your sin and ungodliness which you live in, Magistrates, Priests and people, you call them Wanderers and Vagrant persons who have no lawful calling: What would you say by him who said, The Foxes have holes, and the Birds of the air have nests, but the Son of Man hath not where to lay his head, Luke 9.58. And the Jews said, This fellow we know not from whence he is, John 9.29. You may say Paul was a wandering person, who had no certain dwelling place, 1 Cor. 4.11. and those who wandered about in sheepskins and goatskins, being afflicted and tormented, of whom the world was not worthy, they had trials of cruel mockings, scourge and imprisonment; they were stoned, hewn asunder, and despitefully used, Heb. 11.36, 37. And you show yourselves to be in the same generation, mocking, scourging those whom ye are not worthy to receive. But all you dear ones, servants of the living God, blessed are you when men shall revile you, and speak all manner of evil against you falsely for my sake; rejoice and be exceeding glad, for great is your reward in Heaven, for so persecuted they the Prophets that were before you, Mat. 5.11, 12. You are in the same nature and generation of those who said unto Christ, Depart out of our coasts: And saith Christ, As they have done unto me, so shall they do unto you. And now I witness the same things to be fulfilled: Do not you say as they did, Depart out of our City, and teach in thy own Country? And the same generation called Paul a pestilent fellow, a mover of sedition, and the Apostles would turn the World up-side-down; and the Jews said they had a Law, That if any confessed he was the Son of God, he should die; and they said Christ was a blasphemer; and Christ was crucified, and the Apostles persecuted by them, and all under pretence of blasphemy, heresy and sedition; and as it was then, so it is now; for they who come to witness Jesus Christ come in the flesh, and bo●h sons and daughters who come to witness the promise of the Father fulfilled in them, as he hath said, I will pour out my spirit upon all flesh, and your sons and your daughters shall prophesy: And they who come to witness this fulfilled, you say they are blasphemers, and not worthy to live in the Natition; and all those who will not lie and swear, and use deceit, but yea and nay, such a one cannot have trading in your Markets; for none can buy nor sell who have not the mark of the Beast upon him; but he who loveth and telleth a lie, hath the most privilege and advantage among you: O wicked and adulterous generation, thy woe and misery is coming upon thee, for the Lord is appearing, who is come and coming to cleanse the Land of evil-doers.  
This I was moved to declare from the Spirit of my Father dwelling in mr, as a Testimony of his Eternal Love and Power made manifest in me, and all who come to know the Power of God which is but one, do witness me; and all who despise the Power of the Lord, this is for a testimony against them from the Lord, by his Servant, who is a Prisoner for the Truth's sake, whose Earthly Name is  
Chester the 12. day of the 12 th'. Month, called February, 1653. Richard Hubberthorn.  
I came to Chester about the 29 th': of the 9 th'. Month.  
The end of the first Book.   

A Reply to a Book set forth by the Priest of Berwick, who writes R. Sherlock, which was an Answer to some Queries set forth to him by them whom he calls Quakers; who writes himself Bachelor of Divinity, and a Diviner he is proved.  

REader, This is the word of the Lord to thee, Take heed unto the Light Christ hath enlightened thee withal, to guide thy mind into the fear of God; to the Light of Christ in thy conscience I speak, which if thou harken unto it, it will lead thee out of pride and lust, and envy, and will bring condemnation upon that nature thou hast lived and acted in, that is out of the fear of God; and harkening to this Light in thy conscience, it will direct thy mind to God, and draw thy mind and affections out of earthly things, and the pollutions of the world, by which thou art defiled; thy mind and conscience is defiled by lust and uncleanness, lusting after earthly things, and the flesh is defiled by that mind ●hat wallows in the Earth: Now minding the Light in thy conscience Christ hath enlightened thee withal, thy understanding will come to be enlightened, to see the deceits and the blind Guides which have led thee ●rom this Light in thy Conscience which should exercise it, and lead thee ●o go to fear him, and to be taught of him, and will lead thee from the ●eachings of man, which keeps thee in thy sins, and draws thee from this Light in thy Conscience, which convinceth thee of sin, and lets thee see sin ●nd evil, and all ungodliness, and will bring thee to deny it, and lead thee 〈◊〉 repentance, and so thou wilt come to know Jesus Christ, which gives repentance and remission of sins; and then thou wilt deny Priest Sherlock, ●nd all that generation of Priests, who saith in th● 32. page of his Book, ●hat Christ was a person not capable of Faith and Repentance. And here I ●o charge him in the presence of the living God, to be a liar; for he is ●he author and finisher of faith, and he preached repentance, and gives repentance to his people. And he denies the knowledge and understanding the Apostles had, and yet saith he preaches the same Gospel, pag. 10. And saith, That external Tongues, Arts and Sciences, gives them to understand the meaning of the Gospel, p. 11. And saith, That the spirit causeth fleshly fruits, p. 22. and saith, That to understand the Doctrine of God, they must use the light of distinctions, p. 54. and saith, That Religion is the Art of Arts, p 86. And saith, That Prayer in all the parts and species thereof is a means to fetch down the holy spirit of God, p. 144. When as the Saints said, the Spirit taught them to pray, and that they prayed with the spirit and with understanding. Now to the Light in your consciences I speak, which will let you see these lying Priests and blind guides, which have deceived you so long, and kept you blind and ignorant. So all people cease from them, and wait upon the Lord for teaching.  
A lover of the Truth, and a witness against the deceit and deceivers, and a lover of the souls of all people; and that righteousness might be established, was I moved t● write this. Richard Hubberthorn,   

Quest. 1. WHether your Gospel be the same which the Apostles preached? And if it be, why go you to Oxford and Cambridge, when the Apostle saith, the Gospel that he preached was not after man, neither was he taught it by man?  
Pr. Thy answer is, You preach the same Gospel the Apostles preached, but do not attain the knowledge and understanding of this Gospel by the same means.  
Rep. Here let all people see what wooden stuff this is: How can you preach the same Gospel, and have not the same knowledge and understanding? If it be not by the s●●e knowledge and understanding, it is not the same Gospel; for the spirit o● understanding is but one, and from this Spirit of understanding thou hast cleared thyself.  
Pr. And thou sayest, You ought not to depend upon any such immediate Revelations from Heaven as the Apostles had.  
Rep. Here again thou hast cleared thyself from the Spirit th●● gave forth the Scriptures, who deniest immediate Revelation from Heaven: And here thou hast denied thyself to be an● Minister of Jesus Christ; for no man knows the Son but the Father, and he to whom he is revealed: And thou that deniest immediate revelation, thou hast denied the Son of God, and hast showed that thou hast not life; for he that hath not the Son of God, hath not life: And therefore we deny such Schools as Oxford and Cambridge, where the rudiments of the world are invented: And abundance of filthy words are in the Answer to this Query, that are not worth mentioning.  
Qu. 2. Whether you can give another meaning to the Scriptures than they are? Or whether the Apostles did give the meaning to them when they spoke them forth, yea or nay? And if they did, what need learned men give the meaning of them?  
Pr. And in thy answer thou sayest, The sense and meaning of the Scripture is involved in it.  
Rep. Here thou wouldst make people believe, Christ were in the Letter, who is the substance that gave it forth, and was in them that spoke it forth; for the Scripture doth declare another thing of God and Christ, it doth not declare God and Christ is in the Letter; but here it is, that fools might appear blind; and such as thou sayest (learned men) must give the meaning to the Scripture.  
Pr. And thou sayest, That Christ took a Text, and that Philip took a Text.  
Rep. O thou enemy and slanderer of Christ and the Apostle! Did they take Texts to get money with them, and to lie a quarter of a year, or half a year in a Text? Christ came to fulfil the Scripture; and the Apostle showed how Christ fulfilled the Scripture, and came to fulfil that which the Prophet spoke. The Scribes and Pharisees were learned men, and they could not open the Scriptures; Peter an unlearned man, he opened the Scriptures.  
Pr. And thou speakest of standing up in a Pulpit of wood.  
Rep. In the time of the Law when they read it, there was a Pulpit of wood to a particular people to whom the Law was given; but Christ said, Go preach the Gospel to every creature: And Christ cried woe against them that had the chiefest place in the Assemblies. And here thou art one of them that would be under the Law, and would have a Pulpit of wood, and pleadest for thy learning, that the Scribes and Pharisees were in, which is to no purpose, who saith the kernel of the Nut is in the shell; and that comparison thou bringest to make people believe that the Life is in the Scriptures; and so the poor people are groping in the Letter to find life there, when the life was in them that gave it forth.  
Pr. Thou speakest of flying to God by prayer.  
Rep. Yet thou deniest the Revelation from Heaven which the Saints were to wait for, the Revelation of Jesus from Heaven; and this makes all you blind guides to stumble, because you have not the life which gave forth the Scripture, which now is made manifest to the children of God.  
Qu. 3. Show me by the Scriptures who ever was made a Minister of Jesus Christ that was called of men Master.  
In thy answer to this Query, thou bringest the Prophets and Priests under the Law, called Fathers, to oppose Christ's doctrine; Thou wouldst compare Oxford and Cambridge to such as the Prophets and Apostles; yet thou deniest immediate Revelation from Heaven: And here thou hast cleared thyself, and Oxford & Cambridge, from the life of the Prophets; for they had immediate revelation: And so thou bringest many names, as Pastors and Shepherds, and Ministers, and Apostles, and Evangelists, to oppose Christ's Doctrine, who saith, Be not you called of men Master. So let all see if they be not under the delusion who say Master is a civil honour, and so opposeth Christ's Doctrine. Here thou hast showed thou dost not believe; For how can you believe, that receive honour one of another? and showest that thou lovest it, as the Scribes and Pharisees did, and would not part with it, and art in thy pride and vainglory, as the Scribes and Pharisees were, who say that is a civil honour and respect which Christ cried woe against. And herv thou hast brought thyself and all thy company under the woe, and Oxford and Cambridge in the state which Christ pronounced woe against; and thou art judged with the same life that gave forth the Scriptures.  
Qu. 4. Show me by the Scriptures where ever the Ministers of Christ took Tithes of the people, or Augmentations.  
In thy answer thou sayest, The Priests under the Law received Tithes.  
Rep. There was a time that they received Tithes, & they might not neglect them, as denying their Tithes to the first Priesthood. There was a time after Christ, when he was sacrificed up, that he was preached the unchangeable Priesthood, Heb. 7. then the Priesthood which received tithes, was denied; therefore the woe is come upon thee and all thy generation, who receive tithes according to the changeable Priesthood. Here thou hast showed thyself without judgement and the love of God, and the woe is come upon thee and all thy generation, who receive tithes, and hold up the changeable Priesthood, and so deny Christ come in the flesh. They that preached the Gospel, who lived on the Gospel, denied the changeable Priesthood who received Tithes; but for shame you Ministers of Oxford and Cambridge, stop your mouths, for they must be stopped; do not you sue men at the Law, and imprison men for Tithes? And here you show you do not preach the Gospel, for it will not maintain you; for them that preached the Gospel, lived on the Gospel: There thou thief art taken, who hath gotten the Apostles words, who art for judgement.  
Qu. 5. Show me by the Scriptures, and what Scripture have you which speaks of the word Sacrament, which you tell the people of, and deceive the simple.  
Pr. And in thy Answer to this Query thou art confused: First, thou sayest there is no Scripture for the word Sacrament; and yet thou sayest Christ commands it, and yet thou sayest there is not such a word in Scripture.  
Rep. Here thou which addest to it, hast brought thyself under the plagues and wo. And here let all who are in the Light, see if thou art not a deceiver, who deceives thy soul. I charge thee again, that thou knowest not Christ, for thou deniest immediate revelation; so thou knowest not his commands, nor dost not obey them; for none know the Son, but to whom he is revealed. And here I charge thee to be a deceiver and a deluder of the soul from the Lord. This is in reply to the answer of the fifth Query.  
Qu. 6. Show me what Scripture you have which speaks that the Apostles sprinkled Infants.  
Thou bringest the Scriptures (as Christ saith) Suffer little children to come unto me, and forbid them not, for of such is the Kingdom of God; And this thou bringest to justify sprinkling Infants; for circumcision outwardly, was a type of circumcision inwardly: So thou hast not a word in the Scripture to maintain it, but thou ramblest up and down, 
Acts 33. Rom. 4.11. John 5.3. Jer. 1.5, 6. Luk. 1.66.08.  and perverts many Scriptures, in which there is not such a word for it: And here I charge thee in the presence of the living God, to be a liar; for Christ never commanded sprinkling Infants, neither is it any Ordinance of Christ, neither is there any example among the holy men of God, that ever it was practised, & the plagues of God are added to thee. Let all people see if there be any word for sprinkling Infants, & let the scriptures which thou bringest judge thee, Luke 18.15. Jer. 15.6. Luk. 1.66.80. Act. 10.47. Here I charge thee with all these scriptures to be a liar, and they shall judge the●, which thou hast brought for sprinkling of Infants; let the Reader of thy Book examine the scriptures, and find thee a Liar, and all thy dirty stuff which thou hast gathered from them, is to be trodden under foot with the children of the Light, who witness baptism and circumcision, and new birth born again; and all who are here, do see thee to be blind, deaf, and a fool, and there thou mayest read thyself: Let all people see thee here, who art without the life of the scripture, who deniest immediate revelation from Heaven, which the Apostles witnessed, and the Prophets; for without God thou art eternally, I witness it.  
Qu. 7. Show me what Scripture you have to stand praying in the Synagogues before Sermon and after? and whether the Apostles did so?  
In thy answer to this query thou bringest the Apostles words, (which said, pray always) to justify standing praying in the Synagogues, and having the chiefest place in the Assemblies, which Christ cried woe against: And here I charge thee to be a false Prophet, who puts no difference betwixt the Apostle and the Pharisees; though he said, the Temple which Solomon built him, it was a house of prayer, Christ said there should not be one stone of it left upon another; when Christ Jesus was witnessed, Stephen for witnessing him, was stoned to death. And here thou hast showed thou hast no judgement, and errs, not knowing the Scripture. And as for Christ's whipping them out of the Temple, read thyself; to the Light in thy Conscience I speak; and so all thy praying before thy Sermon, and after, as thou callest it, in the Synagogues, in the chiefest place of the Assemblies, the woe which Christ pronounced against thy Fathers, hath light upon the son, thou who art found in the same place, let Matth. 23. judge thee; the life which gave forth these words, the life of these words is upon thee, and so all thy prayers are abomination to the Lord God, in the state thou art in; and the praying of the Saints who were moved by the spirit, thou hast cleared thyself from; for thou deniest immediate Revelation from Heaven, and how canst thou pray and not with the spirit? And here let all people judge and see what thy prayers are, if thou be not in the state of the Pharisees, who deny immediate revelation, and to be one that is blind; and the praying with the Spirit is witnessed among the Saints.  
Qu. 8. Show me by the Scripture when the Apostles went into the World, and gave the people of the World David's Psalms to be sung in meeter, the things that you practise; answer them by the Scriptures, or the Apostles practise, without consequence or imagination.  
And in thy answer to this Query thou perverts the Scripture, as in the Acts, as Paul and Silas sung Psalms in the prison with them of the World; they did not go into the World to give them a psalm to sing, men that were not come to repentance; for saith David, The dead cannot praise God; & there I charge thee to be a liar, that puttest no difference betwixt the Saints singing with grace and understanding, and the World, which have gotten the form, where thou art: The Apostle did not speak to such as were in thy condition, to be filled with the sp●rit, who were not come to repentance; but he spoke to them who were turned from the World, and such sung praises to God: But for such as thee to go and give to the World David's psalms in a meeter, and say 
O Lord I am not puffed i● mind,  
I have no scornful eye,  O you profane ones, and scornful ones! how can you sing this but lie, who have scornful eyes? & to sing all your bones quake, and you tremble, and you water your bed with your tears, and you lie roaring all the night and day, when as you scorn Quakers, and hate them, and speak all manner of evil of them, how can you speak this but lie? But David's condition and the Saints, is witnessed among them whom the World scornfully call Quakers, which power makes all to tremble, though you scorn it a while, and have gotten the outside, the Letter, David's condition in a form of words, scorning his life, and the power of God where it is made manifest: Take warning all you scoffers and scorners; what came to be the end of all your Fathers that passed before you, but destruction? You lofty ones, fear & tremble before the mighty God; for all your songs must be turned into howling; but singing with the spirit we own; the grace which hath appeared to all men, teaches us to deny ungodliness and worldly lusts. And here I charge thee again to be blind, that puts no difference betwixt the world's singing, and the Saints.  
Qu. 9 Whether a man shall overcome the body of sin while h● is upon the Earth, yea or no?  
Pr. And in thy answer to this ninth Query thou sayest, It is not possible to subdue the body of sin altogether, while we are in this world; and thy comparison is, A tree while there is life in it, will bring forth fruit.  
Rep. Here I charge thee in the presence of the living God, to be the corrupt tree, for by thy fruit thou art known; for a good Tree cannot bring forth evil fruit: and here thou art proved to be tha● corrupt tree, who confesseth you do not attain to the same knowledge and understanding the Apostles did, as thou speakest in thy Book, whose harvest is ripe, and now is reaping down.  
Pr. And whereas thou sayest, they shall not overcome the body of sin while in this world.  
Rep. And here I charge thee again; for say the Saints, As he is, so are we in this present world; and thou sayest, not; there is the lying spirit; and the Apostles said, they had put off the body of sin, and thou sayest it is not possible; and there thy spirit is found contrary to the Scripture; and the Apostle saith in Rom. 6. they were made free from sin; and thou sayest not, it cannot be possible; and here thy spirit is tried. Let all the children of the light judge thee, and that thou speakest, to be contrary to the Apostles words in the Romans; and all you that cannot witness these things, that the body of sin is not put off, wait upon God through Christ for it.  
Qu. 10. Whether the curse be not upon him that preacheth another Gospel than Christ and the Apostles preached, yea or no?  
Pr. And in thy answer to this Query thou speakest of receiving the Gospel from Christ and the Apostles.  
Rep. In this I charge thee to be a liar, as I said to thee before, who deniest immediate Revelation from Heaven; how canst thou be a Preacher of the gospel, and deny revelation? What a gros● darkness are people in that believe thee? For under the curse and woe thou art, that the Scripture speaks of; and he that hath received the end of his prophecy, is made from the curse; but this is without thy understanding and knowledge: Thou confessest in thy answer to the first query, you preach the same gospel, but do not attain the same knowledge and understanding. Let all people see who are in the Light, if it be not the same knowledge and understanding, it is not the same Gospel, but another, and there the curse is upon thee.  
Qu. 11. Whether any natural man can preach the Gospel, yea or no?  
Pr. In thy answer to this eleventh query, thou speakest of understanding, and of studying, and of the Gospel, and of a natural man; and sayest he cannot preach the Gospel; and thou sayest, Your understanding & knowledge is not the same as the Apostles was.  
Rep. Here let all who are in the Light, see if it be not natural then, and if thou be not him that studies a divination of thy own brain, and instead of the blessing, the curse of God comes upon it; for how many are there that were Priests as you are, that now cry against you, which are come out of your generation, and see the curse of God upon all your practices.  
Pr. And thou sayest, The flesh which is quickened with the Spirit of Life, brings forth some kind of fleshly fruit or other.  
Rep. Here thou hast showed thyself to be death indeed; doth the spirit cause fruits of the flesh? Or are the fruits of the spirit the fruits of the flesh? O thou liar and high blasphemer! which thou sayest is clear from manifold texts of Scripture; 
1 Kin. 8.46. John 14.4. Prov. 20.9. John 18.10. Eccles. 7.23.  all the Scriptures will witness thee to be a liar; and these Scriptutes thou bringest to maintain the spirit of life to bring forth some kind of fleshly fruits, and the fruits of the spirit to be the fruits of the flesh. Here all who are in the spirit will judge thee to be a blasphemer of the holy Spirit of God, for the Spirit brings forth no fruits of the flesh.  
Pr. And thou sayest in thy answer to the first query, you do not go to Oxford and Cambridge to learn the Gospel you preach, but to learn the knowledge of Tongues and Languages, Arts and Sciences.  
Rep. O for shame stop thy mouth, here thou hast shamed thyself, and all your schools, with an external means to open the Gospel: People are blind indeed that do follow thee; but thy bottle is open, and what is within, pours out; and the Fountain runs, and thy external stuff pours out, which hath poisoned many people, which thou sayest thou shouldest open the Gospel withal: all that have the least convincement, may see thee to be a seducer; for what is external, is natural; and what is natural, knows not the things of God; but the Lord be praised, thou hast declared thyself abroad.  
Qu. 12. Whether any Ministers of God were made Ministers by the will of man, yea or no? Show it me by the Scripture.  
Pr. And in thy answer to this Query thou sayest, There is 〈◊〉 Minister of God made by the will of man only, but by man in subordination.  
Rep. Here thou crossest the Scripture: Paul an Apostle, not of man, nor by man: And here the lying spirit hath showed itself indeed.  
Pr. And thou sayest, There is no such hope of any such calling as was in the time of the Apostles.  
Rep. And here thou hast cast thyself and thy fellow●, and all thy study to be without the Doctrine and Life of the Apostles▪ for thou concludest there is no such calling, yet thou talkest of laying on hands; there thou and you are making likenesses, which is forbidden, and to be confounded; and so we conclude, and all the children of Light shall judge, that your Hope, and your Calling, and your Ministry made by the will of man, and not only by God, to be without God, and conarary to the Apostles.  
Qu. 13. Show me by the Scripture, whether a man shall grow up to that condition that he need no man to teach him but the Lord, or no?  
Pr. We must not look for any immediate, extraordinary, miraculous teaching by revelation from the Lord, and yet all men are taught of God too.  
Rep. What confused stuff is this, and blasphemy, that comes out of thy bottle? Thou wouldst make God not an immediate; doth not God teach immediate? Here thou showest that thou dost not know the living God; for the teaching of God is immediate in the least degree.  
Pr. None aims to such a perfection of knowledge in his gifts, as not to need teaching.  
Rep. Here I charge thee to be a Liar, who speaks contrary to the Scripture; and here I charge thee in the presence of the living God, to be a slanderer, who speaks of being taught of the Lord Jesus Christ outwardly, by the spirit; what confused stuff is this? and here again I charge thee to be a liar; for the words of our Lord Jesus Christ are spirit and life; but such as thou who lookest upon the outward thing, cannot receive his words, though you have the letter of the Gospel, as they had the letter of the Law.  
Quest. 14. Whether they be not Antichrists, and disobey Christ, that have the chief places in the assembli●●, stand praying in the synagogues, which Christ did forbid his disciples to act such things, and cried woe against those that did act them?  
In thy answer to this query, thou ramblest up and down with many words to justify that which Christ cried woe against, to justify the chiefest place in the Assemblies, and to be called of men Master; and for standing praying in the Synagogues, which Christ pronounced woe against, and so let all the people see if thou and you be not such as are called of men Masters, and stand praying in the Synagogues, which the woe was and is upon, Mat. 23. and there is neither shelter nor hole for thee to hide thyself, for them that walk in the truth will find thee out, and praised be the Lord God of heaven and earth, who hath given us a spirit of discerning, and we are able to judge you who live in deceit; for the Apostle prophesied with the spirit of the Lord that such should come, and we see with the same spirit you are come, and with the same spirit you are judged.  
Quest. 15. Whether they be not Antichrists and of the Devil, and no Ministers of Christ, which do not abide in the Doctrine of Christ?  
Pr. They that swerve from the Doctrine of Christ, are of the spirit of Antichrist.  
Rep. There thou art, this is thy own condition, who deniest immediate revelation; and thou that deniest immediate revelation, deniest Christ (for Paul said, the Son was revealed in him) and so all that thou speakest is with the lying spirit in the wicked generation; and whereas thou slanderest and sayest we rail, that is false; And again thou speakest of love, because the letter declares it; but the love of God who dwells in it, to such thou art an enemy, and as touching using plainness of speech to people, because we do not flatter or use enticing words of men's wisdom, which thou dost, so thou hast cleared thyself from the children of God, and to be in the generation of them that swerve from the doctrine of Christ, who seekest to justify that which he cried woe against, a● Mat. 23. And whereas thou accusest us for railing upon people, thou art a liar; for love useth plainness of speech, and love and charity is out of deceit; if we should flatter, we should hold it up, and should be pleading for thy generation, who talks of God, and confesses that you have not the same knowledge and understanding that the Apostles had. Therefore how can you know God then? And whereas thou speakest of trying the spirits, the fruits of it is love; here with the spirit of love is thy generation tried; for when the servants of the Lord have been moved to come into your Synagogues, some have been stocked, and wounded, and imprisoned and hailed out of your synagogues. And is this the fruits of your spirit?  
Qu. 16. Whether they be not seducers that draw people from the anointing which is in them, and tell them they must be taught of a man, whereas the anointing teaches them, they need no man teach them but as the anointing teacheth them, and the promise is to him that doth abide in it eternally?  
Pr. Many false Prophets are gone forth.  
Rep. Here thou hast proved thyself to be a false Prophet, who denies immediate revelation; for whom the Lord sent forth, he spoke to them immediately, which thou deniest, and there thou art one of the false Prophets which thou speakest of, and knows nothing of the anointing, who deceives the simple and ignorant; the world may wonder after such; but who are in the light, and receive any thing immediate, will see thee in the dark, to be a deceiver; for none in thy generation can witness, that you need no man teach you but the anointing; for who doth, are come out from your teaching and you both. And as touching Sects, them we deny, as thou speakest in thy answer to the fifteenth Querie: therefore do we see thee, with that which is no Sect, to be colouring and deluding people, telling them thy error is truth, who quotes and misappliest the Scripture to maintain thy falsehood.  
Pr. The flesh is quickened with the spirit of life, to bring forth some kind of fleshly fruits, 1 King. 8.46. Joh. 14.4. Prov. 20.9. 1 Joh. 1.8, 10 Eccles. 7.22.  
Rep. Here I charge thee (to be a liar, and a blasphemer) in the presence of the l●ving God; let all people read these Scriptures and see if there be any such thing in them, and whether thou hast not misapplied th●se scriptures, when the spirit saith, It c●ucifieth the deeds of the flesh; and walking in the spirit, the lusts of the flesh i● not fulfilled; and here I charge thee to be a liar, and of the Devil, who was a liar from the beginning, and in his generation thou art.  
Qu. 17. Whether they do not bewitch the people, who withdraw them from the spirit within, to observe the ordinances of the world, and traditions of men without, as the Galatians were bewitched? Gal. 3.1.  
Pr. I must tell you that there is not only a holy and good spirit within, and that in too few; but there is also an evil and seducing spirit within, and that in too many; even the spirit that doth bewitch men, and draw them aside from the doctrines and commands of the spirit of truth, and to strive by all means to draw the people off from giving heed to seducing spirits; it is not to observe the ordinances of the world, and traditions of men, as you pervert the Text, but to obey the command of God's true spirit, who foretelling of false Prophets, and false Spirits, often in the word commands, exhorts, and admonishes to beware of such, not to give heed to such, and not to believe every spirit, but to try them.  
Rep. Here in this answer (thy spirit is tried) which I have given to all people to read with a single eye, that all may see what confusion here is in it. First thou sayest that the seducing spirit draws from the seducing spirit, and in the seducing spirit thou art, and from the spirit of life, with the spirit of life thou art judged to be out of the doctrine of Christ, nor is not guided by the holy spirit.  
Qu. 18. Whether they be not seducers, which tell people these are the ordinances of God, which God never commanded; as sprinkling Infants, telling people of a sacrament, which there is no scripture for, and draw them from the spirit within, to follow your imaginations and inventions?  
Pr. But for sprinkling Infants, I have already given you the grounds of it out of Scripture.  
Rep. Here again I charge thee in the presence of the living God to be a liar; the●e is not such a word in the scripture to bear it out, nor a word of a sacrament, which there is no scripture for; let all read the scripture throughout, and see if they can find such a word in the scripture; so let all people judge thee to be a liar, and a seducer, and in the Devil's invention, which calls that an ordinance of God, which is invention and imagination.  
Pr. We are not blindfolded to follow the dictates of the spirit within.  
Rep. Here I charge thee in the presence of the Lord to be in the flesh, and to follow the flesh; for who are led by the spirit of God, are the sons of God; and thou that dost not follow the dictates of the spirit, thou dost not follow the commands of God: and what hast thou to do to talk of clearing it by the Scripture, when there is no Scripture for it, and when the Scripture witnesses against the works of the flesh, which thy spirit stirs up?  
Que. 19 Whether you have the same spirit which was in Christ, the Apostles and Prophets, which gave forth the scripture, seeing you act contrary to the scriptures, and follow your own inventions and traditions, and so err from them?  
Pr. Our Ministerial actions are agreeable to the Scripture.  
Rep. Here I charge thee to be a liar; for in thy answer to the former Querie thou sayest, you do not follow the dictates of the spirit within, and art holding up sprinkling infants, which there is no scripture for, and so walk contrary to the scripture, and to them that were led by the spirit, which gave them forth.  
Que. 20. Whether ever Christ and his Apostles did first baptise, and then preach faith and repentance twenty or thirty years afterwards?  
Pr. Christ himself was not capable of faith and repentance.  
Rep. Here I charge thee to be a liar and a slanderer, for he was capable of faith and repentance, and the baptism which the Apostles baptised withal; what hast thou to do with it, who art holding up sprinkling infants, which there is no example for in the scriptures, nor in all the Apostles practice? Therefore silence flesh, for thou knowest nothing of the wisdom of God which the Apostle speaks of, but art in the state of Simon Magus, who art buying and selling the letter; worse than he: for he would have bought the spirit which the Apostles denied; so thou art denied with the same spirit; but the Saints baptism we own, and the believers, and the promises which is to the seed, thou hast cleared thyself from, who sayest Christ was not capable of faith; how could he be above it, and not capable of it? and the life that I live, is by faith of the Son of God, ●●ith the Apostle; which thou hast cleared thyself from.  
Que. 21. Whether ever Christ and his Apostles received 100 or 200. pounds a year for preaching the Gospel?  
Pr. Many of the Apostles converts sold their estates, and brought it and laid it down at the Apostles feet.  
Rep. Here I challenge all the Oxford and Cambridge Teachers in England; how many of their Converts have sold their estates, and laid it down at your feet; but you Teachers and they are so earthly minded, you are fit to sue them at the law, and imprison them, (as Lancaster and Kendal Goals may witness, where many suffer now because they will not pay tithes) and so you show you preach another Gospel; so let Christ and the Apostles judge you all to be without their doctrine, and your converts, as thou callest them, to be without the Apostles and Christ; let their example judge you all, and so you show that you never sowed spiritual things, but only as a custom and a cloak thou bringest these words, for the Apostle did reap carnal things, where he sowed spiritual things.  
Que. 22. What scripture is there to limit God to a place, call it a Church, when as the Church is in God? 1 Thess. 1.1.  
Pr. You cry down all distinctions, as savouring of humane ●earning, whereby the naked truth might be clearly and distinctly seen, a● it is in itself.  
Rep. Here let all people take notice, whether humane learning can open the naked truth; Here thou wouldst make people believe that humane learning was before the naked truth; and again, let all people take notice, and see, if the meeting in a steeplehouse in England be a Church, when so many hath been moved of the Lord to come into meeting places among them, and something hath been revealed to them, and they have spoken; and he that was the pretended Teacher which was in the chiefest place in the assembly, hath cried out, they disturb me; and then they have hailed them out to the stocks, or prison, and knocked them, or bruised them, and may be some have lain a quarter of a year in prison, or more.  
Now let all people take notice, which have a love to God, whether this be the Church which is the pillar and ground of truth, or the cage of unclean birds which the Scripture speaks of, when as the Scripture saith, If any thing be revealed to him that stands by, let the first hold his peace: and the Church of God we own; but all such Churches as are fighters, and which do imprison them who are moved of the Lord to come to speak to them, such Churches we deny.  
And whereas thou slanderest us, that we cry against the Ministers, all such Ministers are to be cried against, for they are contrary to the scripture.  
Qu. 23. What scripture is there to have a Clerk say Amen, and to have groats apiece of the World for his trade?  
Pr. And for the groat he receives yearly of some persons in the world, I conceive it is not so much for saying Amen, but he hath other offices.  
Rep. Here thou goest about to justify the Clerk and his groat, and the custom of saying Amen, which the Apostles practised no such thing, neither had they any Clerk to say Amen, which had a groat for his labour; and let all the practice of the Apostles judge thee, who sayest that the Clerk hath other offices then saying Amen, that is, may be to ring the bell to gather carnal people together to hear such a blind guide as thou art, and for laying you a cushion that you may lie soft, or opening the book, or giving forth the Psalms, which all this there is no example for, that the Apostles had any such thing; but it is that you false Prophets might utter forth your folly; for to the children of light you are discovered, and seen to be without the Doctrine of Christ and the Apostles, and all the scripture shall judge you; and in thy answer thou dost conceive there thou hast brought thyself under that state which must be scattered; for the Lord will scatter the proud in their vain imaginations and conceivings, and let the Prophet's words judge thee.  
Qu. 24. What Scripture is there, for taking money for burying the dead, or to have ten or twelve shillings for preaching a Funeral Sermon, or to take money for marrying man or woman?  
Pr. For our pains in labouring in the word and doctrine, the Apostle gives that general rule, the labourer is worthy of his hire. And what their wages is, is not of our choosing; but partly the liberality of founders, and benefactors, partly custom among all people, in all Christian Countries hath settled it.  
Rep. Here thou usest the Apostles words, which, as I have showed thee before, thou art cleared from his life; O thou blind guide, whose mind is in the earth, who art in the customs, and art one of them that doth hold them up, which all the Ministers of Christ are ashamed on thee, and all thy generation; who art without the, life that gave forth the Scriptures, who art one of them that goes in the way of Balaam, who durst not take the gift though he loved it; and as for the Apostles condition, I charge thee and command thee to be silent, and let it alone, who denies immediate revelation from heaven; therefore all that thou speakest is from the earth and below: and the word thou knowest not, which was in the beginning, Joh. 1.1. when the letter was not, and therefore in it thou canst not learn; and the Christians that are baptised into Christ, are redeemed out of Countries, where yet thou art, with thy customs and ways of the Nation, as thou dost confess, which Christ comes to redeem from: and thou who receivest Balaams wages, art spewing forth thy venom against the righteous seed, where it is rising.  
Qu. 25. When did any that was sent of Jesus Christ to preach the Gospel, sue men at the Law?  
Pr. Many differences may arise, which cannot well be decided without suit at Law.  
Rep. In thy answer to this Querie thou dost allow of going to Law, which the Apostle did not, as in the Corinthians, and he was a Minister of Christ: and here thou showest thou art none; for thou allowest that he did not; and who are come to the doctrine of Christ, which is yea and nay, there is no difference, they need no going to Law, there is no contention: and many differences are in thy generation, which is without Christ and his doctrine, which many of you professed Ministers sue men at the Law, which the Apostle forbade; and here openly I charge you all in the presence of the living God, to be no Minister of Christ, but are razed from the doctrine of Christ and the Apostles: and thou writest a Scripture in Act. 19.38. as concerning the rude multitude that was stirred up when truth was spoken, these were they which were not brought into the truth, and there thou art among such a company; let all the people see how Act. 19 will justify thee for going to Law, who professeth thyself to be a Minister of Jesus Christ, which the Ministers of Christ denied: and here I charge thee again to be a perverter of the scripture, and void of the knowledge of Christ, and the life of the Apostles, and out of their doctrine; and do not call this railing, which is plainness of speech, and love to thy soul.  
Pr. And you rail very highly in scripture terms too, whereby you take the garments of God's holy Spirit, and put them upon the Devil's shoulders.  
Rep. Here thou dost accuse us for railing speeches, and as we told thee before, that we deny; and here thou callest thyself a Devil; for of him thou art with thy pretences, therefore woe is thy portion: and whereas thou sayest we revile and accuse the brethren, this is another of thy slanders: we bid thee answer the queries, and thou callest them scrupulous; to thee they are so: and again thou sayest we misapply the scripture, that is false; and the Lord Jesus Christ thou knowest not, who deniest immediate revelation; and what hast thou to do to talk of him, and as throwing the woes which the Scripture speaks of, which is against the deceits which thou livest in, they are thy portion, thou canst not escape them. If we should not give thee thy due and portion, we should flatter thee, and it would not be love: and why dost thou talk of understanding and bid us weigh and consider? we have considered thy way, and do know it, and God hath given us an understanding in all things.  
Pr. Hebrew and Greek we do truly call the Original.  
Rep: Here I charge thee that thou hast no more original than Pilate thy father had; Pilate had Hebrew and Greek, which crucified Christ, which was the Original: and here I charge thee in the presence of the living God to be a liar; for the word was in the beginning before any tongue was, and your Hebrew and Greek is natural; and the natural man knows not the things of God, and the world by wisdom knows not God. Pilate was a worldly man, and he had this original, and the wisdom of the world; and there thou art, and there the curse is upon thee: so here thou preachest another original than the Apostles did; they preached Christ the fountain, and thou preachest Hebrew and Greek, that is thy original; and thy father Pilate had that original, which crucified Christ, and set it over him, and the scripture came not by the will of man. Therefore it is not the knowing of it by Hebrew and Greek, but by the spirit that gave it forth; therefore all people take warning, and cease from such deceivers, and take heed to the light in your conscience, which is the light of Christ, to guide your minds up to God the Father of light, and be not deceived, nor wander not up and down after such, who know not the truth, but put Hebrew and Greek for the original, which Pilate had, which crucified Christ Jesus, as you may read in Luke 23. All people may see thou art brought no further yet than thy father Pilate; so all thy prayers we deny; for there is nothing of truth born up in thy understanding, who art led with a seducing spirit into delusions, who sayest, the spiri● of life stirs up the flesh to bring forth fruits; and thou that art in the flesh, canst not please God: And there thy spirit is tried to be the spirit of error. And a great deal of such stuff thou hast in thy answers to the queries, which is not worth mentioning: And this thou hast written to publish thyself, that them that have a love to Christ, their hearts may be turned from thee to God, to see how thou hast uttered forth thy folly, though with many fair glosses thou and such as thou art deceive the simple. But all who are in the light, do see thee, and comprehend thee.   

Something in Reply to the Epistle thou wrotest to the Lady BINDLOSSE.  
TO her thou speakest of the doctrine, and spirit, and the holy Ghost.  
Here I charge thee to be a liar, who knows nothing of them, who deniest immediate revelation; for thou who deniest that, deniest the Father and the Son, as in Matth. 11.27. Wherein goest thou about to exhort others, who art in the condition thyself, but art as Martha, that would be serving?  
If she do but take heed to the light which Christ hath enlightened her withal, she will quickly see thy folly; for the light which Christ hath enlightened her withal, shall be her condemnation if she hate it; and if she love it, it will guide her into the way of righteousness up to Christ: And there O woman is thy teacher, and his condemnation.  
And the Work which is brought forth in the North, doth t●rment thee R. Sherlock; and such as the Lord doth move to exhort or to speak, such thou slanderest, and dost accuse as tempting; for thy slanders and reproaches, the woe will turn upon thee from God, who is the Justifier of his children; and with such Priests as thou art, the righteous seed was ever hated, as you may read through the Scriptures.  
If she that thou callest a Lady, be grounded upon thy doctrine, & be a member with thee of thy body, let her read thy answers to the queries, & the replies to them; to the light in her I speak, which is of Christ, which will witness me, and let her see thee; and if her mind be guided by it, it will condemn all her former practices of worship, and let her see thy delusions. And again, thou art flattering the Lady, and tells her of a discourse of the Spirit; and these are thy unsavoury words, who art discoursing of the Spirit, but deniest it; for thou that deniest immediate Revelation, denies the Spirit: In the Corinthians the Apostle said, things were revealed to him by the spirit; and all thy doctrines to be denied, and all that thou speakest, and thou art seen to be one of the evil beasts and slow-bellies, whose mouth must be stopped: And what dost thou tell her of growing up in the knowledge of God, and stop the way for her to pass, who deniest immediate revelation which the Apostle exhorted to? And the Saints were to have the loins of their minds girded up, as in 1 Pet. 1.13. And what hast thou to do to talk of Heaven or happiness, who art a Beast in thy colours? And so this is the intent that I have written this Reply to the Epistle which thou wrote to her thou callest Lady, that she might with the Light of Christ in her, see thy folly, for to that I speak which is the Light of Christ, which if she hate it, it will be her eternal condemnation.   

Something in Reply to thy Introduction.  
Pr. NO age hath brought forth more pretenders to the Spirit of God than this wherein we live.  
Rep. Let all people take notice, if thou be not he that pretends the Spirit, who hath not the same understanding and knowledge that the Apostles had; and there thou art in the pretence, who art blind, and thy worship as thou callest it, is, thou dost not know what, worse than it was at Samaria, who art in the pride of heart: And as thou sayest, the Devil hath sown his crop, and reaped his harvest; and there thou art one of his servants, sowing his seed, and amongst the delusions, as thou call'st them, for that is in thy generation, which comes out of thy own bottle, which now flows out; what is within, issues forth; this is thy own condition, who seducest the people. The fire is kindling, and the tares are burning, which makes you wicked ones to cry out. And so all Impostors and Blasphemers are in thy generation, and you are ignorantly worshipping, and your gross Idolatry which thou speakest of, is your own, and thou art a Murderer, and understandest not what thou speakest of them, and God thou knowest not, who deniest immediate revelation from Heaven; but only what thou knowest, thou knowest naturally, as a bruit Beast which Judas speaks of. And a great deal of stuff thou hast in this Introduction, which is not worth mentioning. If the Reader doth but read with a single eye, he may see all thy confused stuff which is not worth naming. And a great deal of stuff thou hast written in discourse of the Spirit, and the Holy Ghost, which thou knowest not what thou speakest of; and of the Trinity, which there is no Scripture for.   

A Reply to an Epistle that thou wrotest to him whom thou callest Sir Robert Bindlosse.  
THe Queries being sent to his house from Rich. Hubberthorn, being his desire that they should be made public; and we do praise the Lord, that deceit is brought to light. And thou sayest, Perhaps some satisfaction might be given to those seduced, wavering souls amongst you. Truly I do believe they will, and see your folly; that under his Name whom thou callest Sir Robert Bindlosse, under his name and patronage they may appear as a cover to veil their imperfections.  
Therefore R. B. to thee I say, Be wise, and fear the Lord, and run not on in the broad way, with such a one who doth confess in his answer to the first query, that he doth not attain the same knowledge and understanding of the Gospel as the Apostles attained. Therefore thou R. Sherlock, thy knowledge is brutish, and thy understanding sottish, as the Scripture saith; for none knows the Apostles condition and knowledge, but with the same understanding; and in this thou deniest it, and thou art in another knowledge and understanding, and art in another doctrine, and the true Gospel thou dost not know, and thou art to be held accursed, as the Scripture saith, Gal. 1. And so here thou hast given satisfaction to many that stood in doubt, though to all the children of light thou wast known, and all things shall work together for good to them that love God, Rom. 8. therefore R.B. take heed what thou sets forth under thy Name, and Fathers; for if thou see a thief, and consent with him, thou art guilty. And R. Sherlock, the Queries that were sent to thee, thou callest them scrupulous; and the Letter which was sent to thee, as a Libel: Why dost thou slander the innocent and simplicity? but of thy generation we look for no other, whose mouth is full of slanders. Thou slanderer, in thy Epistle to the Lady, thou slanderest privily, under a colour, who flatters her; where thou art telling her of love, & stirs her up to envy, as in p. 46. and incensing her, and wouldst stir her up against them whom thou callest Quakers; so thou mightst have as well have incensed her against Moses who was a Judge over all Israel, & quaked; and David who was a King, quaked; so all that are virtuous, will own us who deny opinions, for them we deny; and there thou art, who livest in opinions; and as thou speakest of some to strike at the root of many infections and errors which are overspread amongst you; the Lord Jesus Christ hath raised up a Light in his children, that they are striking at your root, and laying open the deceits, and bringing forth his own Work to his own praise: And thou sayest, All men do worship God and Christ with one heart, and one mouth, and after one manner, is not only decried, but also dismissed our congregations; and since the pale of Ecclesiastical Discipline is pulled down, by whose coercive Laws all men were kept within the limit of the true Faith. Here I charge thee to be a liar: Was the true Faith, and the Worship of God, maintained by an outward Law? Thou Traitor, have they plucked down the true Faith and the Woship of God? or your old Ceremonies? Thou seducer, how art thou tormented by that which hath plucked down the traditions! Tremble, for the hand and sword of the Lord is against thee, as it was against them; thou dissembler and envious one, the Law was not made for the Church, which is the pillar and ground of truth, which worships God in the spirit; but for such envious persons as thou art, who hast cleared thy Church & Worship here, from the true Church and Worship of God, to the view of all honest hearts, and thou art tormented, because the freedom is given for the liberty of tender consciences, to worship God his own way, even in spirit and in truth, as in John 4.23, 24 And thou sayest, Since under the name and privilege of liberty of conscience licentiousness of opinion hath got footing: And this thou seems to father upon the Magistrates.  
We who are in the Light of Christ Jesus, which doth exercise our consciences towards God and man, all opinions & licentiousness we deny; therefore thy mouth must be stopped, O slanderer, which soweth dissension; for since the Lord hath opened the Magistrates understanding with the Light of Christ in them, the same light doth give freedom to the light in others consciences, which worketh into tenderness of conscience, & teacheth to exercise a good conscience towards God & man; & such Magistrates do not make a Law over the consciences of men, which thou seducer & brutish fellow wouldst have a law upon; but the law is against such as thou art; and so thou hast showed thyself to be in the frantic state, & heresy which thou talks on, and many such speeches as thou hast in thy Epistle to Sir R. Bindloss, as thou callest him. And whereas thou speakest of your church and hope, your hope will perish, & your church, and all who are in the Light, will be ashamed of your church.  
And thou art he who art of the Devil, who dost promote lies and untruths, which is of thy Father the Devil, Joh. 8.4. but God is coming with his mighty power to chain thee up, thy Father the Devil, the old Dragon, who is the Father of lies, and thou art one of his servants who blindeth the understandings of the people who are in the unbelief, and seeks to poison their affections with vanities and lying slanders. And in thy conclusion thou wouldst not have him to perish with the blind and giddy; but if he follow such as thou art, he doth follow both, and in the ditch both will perish together.  
And thou speaks to him of walking in the paths of the just and righteous; and such thou privily slanderest, and their way hatest thou, who walkest in the steps of the wicked, and with those that forget God; and thou must be cut down with the sword of the Almighty God; To that in thy Conscience I speak, when thou art in the terror, remember me, for that in thy conscience will condemn thee, and witness me▪ And Friend, to the light in thy conscience I speak, under whose Name this Book goes; there is thy Teacher, if thou lovest it, which is the Light of Christ; if thou lovest it, it will teach thee as thou goest up and down, and show thee the way of the just; for it is just, it will condemn thee if thou hate it. And when the Book of Conscience is opened, thou shalt witness what I speak, that its truth to thy soul.  
Pr. And whereas thou sayest, You do neither pretend to any such sublime and eminent gifts, neither do you, nor ought you to depend upon any such immediate revelation, but do use such means and helps which God in all ages hath afforded to people, viz. by study and industry in the Schools of the Prophets. Schools (thou sayest) they had at Bethel, 2 King. 1, 3, 5. And Elisha 's College was so full, that they enlarged it, 2 King. 6.1. 1 Sam. 14, 20. and upon the Hill of God, 2 Sam, 10.5, 10.  
Rep. Here let all these Scriptures witness against thee, that thou art no true Prophet, no Minister of Christ, who witnessed the end of the Prophets, and were all taught of God, which thou deniest, that deniest immediate Revelation from heaven. And here I charge thee in the presence of the living God, to be a liar and false Prophet, and that thou art guided by the Father of lies. Where thou tells of Elisha's College, and sayest that it was so full, that it was enlarged, and bringest in that place of Scripture to colour over thy lies, 2 King. 6.1. Let that Scripture be a witness against thee, that thou art● liar, and a perverter of the Scriptures; thou full of all subtleties, blush for shame thou liar; is there any mention of any College there? Or is there any mention of the Schools of the Prophets where the Word of God was studied in those places of Scripture beforementioned, as thou sayest? Let them witness against thee: All the Prophets were taught of God, and there was no studying for what they spoke at Naioth; see if they did not receive the Spirit of Prophecy, and spoke by immediate Revelation, which thou denies, & knows not their manner of teaching and learning, 1 Sam. 19, 20. to the end of the chap. And the Prophecy came not in the old time by the will of man, but holy men of God spoke as they were moved by the holy Ghost; and the Scripture is of no private interpretation, 2 Pet. 1.20, 21. Here art thou proved a liar, and a perverter of the Scripture, wresting it to thy own destruction, 2 Pet. 3.16, Now call not Truth railing, thou dissembler and enemy of all righteousness; the Scripture turns edge against thee, and witnesses against thy deceit and filthiness, whereby thou seeks to strangle the truth; but thou art found out to be among the dogs, sorcerers and liars spoken of in Scripture, and art shut out of the Kingdom of God, and art no Minister of Christ, Rev. 22.15, 18, 19 Thou Enemy of God, how darest thou say that the Prophets studied the Word, when no prophecy came by the will of man, but by the will of God? and no man knoweth the Father, but the Son, neither knoweth any man the Son but the Father, and he to whom is revealed, Ma●th. 11.27. And here thou deniest both the Father and the Son, and the Prophets and Apostles, that deniest immediate revelation; for they all bear witness against thee, and such as thou art; for the Apostle said, Hope to the end, for the grace that is to be brought unto you at the revelation of Jesus Christ: And all the true Prophet's witness that which thou deniest. And here I have proved thee a liar, a false prophet, and a deceiver, perverting the Scriptures, and they bear witness with me. And thou full of all guile and deceit, the word of the Lord shall rise up in judgement against thee, and such as thou art.   

Something in reply to thy Discourse of the Spirit, as thou callest it.  
FRiend, the Spirit of the living God thou hast not, for thou deniest immediate Revelation from Heaven, who art discoursing of the Spirit; and here thou art made manifest but to be in the pretence of the spirit, and knows nothing that is revealed with the spirit. For thou that deniest immediate revelation from Heaven, deniest the spirit of the living God: The Apostle saith, Eye hath not seen, ear hath not heard, neither hath it entered into the heart of man, the things that God hath prepared for them that love him; but God hath revealed them to us by his Spirit, 1 Cor. 2, 9, 10. And here thou hast denied immediate revelation from Heaven; hast denied the spirit of God, and manifested thyself to be in the natural state: Therefore I command thee, and charge thee in the presence of the living God to be silent, and to give over receiving of the people.  
2. Thou that denies immediate revelation from Heaven, thou denies the grace that was to be brought unto the Saints, whose minds were to be girded up; which grace was to be brought unto them at the revelation of Jesus Chrisr: And thi● thou hast denied again, as all people may see 1 Pet. 1.13. and here thou hast denied Jesus Christ, and his grace, who deniest immediate revelation, and art in the fashion of the world, and a blasphemer.  
3. Thou that hast denied immediate revelation from heaven, hast denied the Spirit to pray withal; and so all thy prayers are hyyocrisie.  
4. Thou that hast denied immediate revelation from heaven, hast denied the Son of God; For none knows the Father but the Son, and he to whom the Son reveals him, Mat. 11.27.  
5 And thou that hast denied immediate and miraculous revelation from Heaven, hast not denied the Son of God only, but the Father also: And thou that ha●t not the Son of God, hast not life.  
Pr. The power is originally from God, as the Fountain, but conveyed through the Ministry of man as the conduit, p. 90.  
Rep. Paul an Apostle, not of man, nor by man, but by the will of God. And here thou art proved to be a seducet, and thy Ministry contrary to his; here thy spirit is tried. And thou slanders them who hear the voice of God, and art scorning them, and in a deriding way calls it a deceitful echo; but we know that God scorns the scornful, and hath them in derision.  
Pr. For any man to pretend immediate calling from God, without the Ministry of man, is a new Gospel, distinct from Christ and his Apostles, and such can be no other than this dictates of seducing spirits, and doctrine of devils, p. 9  
Rep. Here I take all the children of Light to record, to prove and try thy Spirit and Gospel to be of man, and whether thy Ministry and Gospel which thou preachest (which is of man) be of God: For Paul said, that Gospel which he preached, was not of man. And here again thou art contrary to the Apostle, and thy spirit is tried to be a seducing spirit, and thy Doctrine to be of the Devil, who deniest immediate revelation.  
Pr. For thou sayest, That which is immediately from God, and without the Ministry of man, is the doctrine of the Devil, and of the seducing spirits.  
Rep. Paul said, the Gospel that he preached, he received it not of man, but by the revelation of Jesus Christ, and here thou art contrary to the Apostle, and thyself in the state thou speaks of: And Paul an Apostle not of man, nor by man, but by God the Father: Thou impudent enemy of God and blasphemer, wilt thou say his doctrine was of the Devil, who denied man, as Gal. 1.1. who said, Paul an Apostle, not of man, nor by man!  
Pr. Therefore there is no need of any such qualifications, for the best of us dare not stand to such sublime and eminent gifts of the spirit, or to any immediate and extraordinary spiritual gifts. p. 93, 94.  
Rep. Here thou preachest up that which is not qualified; for we do believe you, that you dare not stand to such eminent gifts of the spirit; for we have tried you, and know your spirits; how can you have the same gifts, who deny the Son of God, and immediate, miraculous revelation, and sayest there is no need of any such qualifications now? therefore doth all your Teachers show forth your railing and slanders; but these things we wave, for God will give you, you liars, your portion, who hath not the same knowledge and understanding that the Apostles had, and here thou hast shamed thy mother, that is adulterated from the Apostles life.  
Pr. Our gifts are from the spirit of God, though studied for with these means that are outward and moral, etc.  
Rep. Here I charge thee to be a Liar in the presence of God; the gift of God is a free gift; it is not studied for, nor is it gotten by moral means; and if it were studied for, and found in outward means, than it were not a free gift; and here thou hast made it manifest, that thou knowest not the gift of God; for it is not him that wills, nor him that runs, but God that shows mercy. So thou blasphemer, for shame blush.  
Pr. No man can be wise without the spirit of wisdom, nor knowing without the spirit of knowledge; so no man can pray as he ought, without the spirit of prayer, p. 71.  
Rep. In thy answer to the first query thou sayest, you do not attain the same koowledge and understanding of the Gospel as the Apostles did; then if thou have not the same knowledge and understanding, it is all deceit; for in thy own words thou sayest, you cannot not pray without the spirit, knowledge and understanding; and thou sayest, you do not attain the same knowledge and understanding the Apostles had; then thou hast not the same spirit of love to pray withal; and thou sayest, you cannot pray without the spirit, yet thou goes and tells people of a Gospel, and hath not the same knowledge and understanding the Apostles had; therefore thy knowledge is brutish, Jer. 10.14. Psal. 92.6. Psal, ●9. 8.  
Pr. That we may according to the Catholic Faith, worship one God in Trinity.  
Rep. For these things which thou tells people of, there is no Scripture, as Catholic Faith, and Trinity, and of three persons.  
Pr. The second kind of the holy Spirits impressions on humane souls, page 78.  
Rep. There is no Scripture which speaks of humane souls; for the soul thou knows not, who art a murderer with thy Deity stuff, who would dit up the way from God; but praises be to the living God, who hath given his sons and daughters eyes to see thee, and all your Deity stuff which you imitate, who are whoredomed from God; but the Saints of the most high God do sing (over it and you) hallelujah to God, who witness their souls redeemed. And there is abundance of stuff in that Book which thou calls the discourse of the Spirit, which is not worth mentioning, and abundance of lies and slanders; but them we pass, as knowing the author of lies from whence they come, is for destruction.  
And in page 95 thou speaks of Timothy studying for his gift. Did he study for his gift, or for the proving of it, and dividing of the word aright? but he did not study for it, for the gift of God is a free-gift. And in another place thou speaks of the blessing of God being upon your studies; but I say, the curse of God is upon your studies, who have not the same knowledge and understanding that the Apostles had, and so preaches another gospel.  
Pr. And most blasphemously to profess and boast of an equality with God, p. 66.  
Rep. Thy boasting is excluded without in thy generation, and thou art excluded from the life and mind of the Apostle, who said, Let the same mind be in you, that was also in Christ Jesus, who being in the form of God, thought it no robbery to be equal with God, Phil. 2.5, 6. and this thou calls blasphemy, and so thou hast showed what spirit thou art of, contrary to the Apostle.  
Pr. And for our new sect of Enthusiasts, had they the spirit of God, as they pretend, abiding in them, and speaking in them, etc.  
Rep. All pretences and sects are denied, where the Spirit of God dwells, though with thy generation such was ever called so. And that is thy own, who hath made a discourse of the Spirit; and here thou art clearly from them that the Spirit of God spoke in, and did abide in them; which Spirit of God did descend into their hearts; which Spirit God hath given to every one to profit withal; and the Spirit of the Father speaketh in you, saith Christ, Mat. 10.20. take no thought: and in many places thou art speaking of a study, and blessing a study; Here thou art contrary to Christ, who saith, Take no thought; and art of the Devil. And here I charge thee to be one of them that Jeremy speaks of, who speaks a vain divination of thine own heart.  
Pr. As here Angels are Spirits, and the souls of men are Spirits, but God is not a Spirit as they are Spirits. pag, 57  
Rep. This is confusion; for Christ said God is a Spirit, and they that worship him, must worship him in spirit; and there thou art razed out to be without the doctrine of Christ.  
Pr. 'Tis the very ground whereupon this last upstart crew of Quakers build all their resolutions, and strange fanatic opinions, and heresies, even that which they call the light within us, whereunto we must only give ear. pag. 112.  
Rep. O thou impudent! God will make the an example, thou lying spirit, Is the Light which Christ hath enlighned every one withal that comes into the world (a strange fanatic opinion) which one he loves it, and the other he hates it; and he that hates it, it is condemnation. Here thou art against Christ and the Apostles; for the Apostle did exhort the Saints to take heed unto the light within them, until the day dawn and the daystar arise in their hearts. O thou Liar! did the Prophet call the truel light a deceit of the heart; or is the light of God a false vision? Christ Jesus which doth enlighten every one that comes into the world, which is witnessed among the Quakers; and he that walks in the Light shall have the Light of Life, and thou that hates this light speaks a divination of thy own brain, and a lying imagination: and with this Light of Christ thou shalt be condemned, thou blasphemer, who calls the Light of Christ heresy and fanatic opinions; but here thou dost but fill up the measure of thy Fathers, who calls this Light which is Christ in us, Heresy, p. 113.  
To all you Readers of his Book, I speak to the Light of Christ in you, which if you love it, it will bring you to weigh and comprehend his words, and if you walk in it, you shall have the light of life, and you that hate it, it shall be your Condemnation, when the book of Conscience is opened, you shall witness that I speak the truth to every one of your souls.  
R. Sherlock, thou bids them beware of false Prophets; and saith the trial of the spirit is the Word of God.  
Rep. By the Word of God thou art tried, who are in the conceivings.  
Again, thou speakest of the High-Priests and Pharisees that counselled against Christ to put him to Death.  
Rep. So do you now: where he is made manifest, showing your selvet to be in the same generation.  
Pr. It waas this spirit also that stirred up Demetrius the Silver-smith, with the rest of the Craftsmen, against St. Paul and his companions, because his Profit and gain which he got by making silver shrines for Diana was in danger to be lost; pag. 116.  
Rep. The same spirit now being made manifest, it cries against your Tradesmen, and Craftsmen, and your Diana, and your two great Schools where you learn your trade, which are puddles of darkness; and the same spirit being stirred up to cry against your profession, it sets you in an uproar now, as in the Synagogues we do witness.  
Pr. And the earth opened her mouth and swallowed Corah and all his Company, a fair warning for Lay-people. pag. 86.  
Rep. The judgement did not come upon Corah because they was Lay-people, but it was for gainsaying the truth as thou dost. For many of them that gave forth the Scripture was plain men, Paul a Tentmaker and most of the Apostles Fishermen, Moses a keeper of Sheep; thou mayest call these Laymen which gave forth the Scripture, who make a trade of their words.  
And here thou hast shown that thou hast not the knowledge and understanding which the Apostles had, which thou confessedst thou hadst not; tberefore thou art as a bruit beast, and there I leave thee to be condemned with the light which thou callest Heresy.    

The Mittimus answered by which R. H, was sent Prisoner to Norwich Castle by Ralph Woolmer Justice of the Peace, October 9, 1654.  
WHereas I am committed to Prison by a Mittimus; under the pretence of the breach of the Law in these things therein expressed and laid to my charge: As first, Openly to declare before all the people, That he that preached, viz. Mr. John Money was a deluder of the people.  
I answer, This accusation was false, for that word was not so spoken; but to the Light of Christ in all your consciences I speak, & declare openly to all people, that he that acts those things which Christ declared against, is no Minister of Christ; all who are hirelings, as Christ saith, John 10. who seek for their gain from their quarters, as Isaiah saith, Isa. 56.11. who bear rule by their means, as Jeremiah saith, Jer. 5.31. and who preach for hire, as Micah saith, Mic. 3.11. and all who are called of men Master, stand praying in the Synagogues, and have the chiefest places in the Assembly, and lay heavy burdens upon the people, which Christ cried woe against, Matt. 23. such are no Ministers of Christ who act such things; for they who are the Ministers of Christ, do abide in the Doctrine of Christ; to the Light of Christ I speak, that with it John Money may see himself to be out of the Doctrine of Christ, holding up those things that Christ cried woe against.  
Another thing charged against me, is, That the people in a great number gathered together about me, which might have proved of evil consequence, they being the undersort of people.  
I answer, wherever the gospel was preached, there were gatherings together, and uproars and tumults, as you may read in the Scriptures Acts 19 and the same gospel worketh the same effects now as in did then; and those whom thou callest the undersort of people, were all quiet, and were willing to hear the word of the Lord, and did not offer any persecution or violence; but you who profess yourselves to be Saints, have proved yourselves to be the undersort of people, as by your consequence, have made it appear by your persecution, by taking me out of the multitude who were willing to hear the Word of Truth, & sent me to Bridewell, and then to prison, for declaring the Word of the Lord freely, as I have received it, and so are persecutors, and not Saints; for the Saints were ever persecuted, but never did persecute any.  
Another thing charged against me, is, That being often asked my Name and Country, would give no account.  
I answer, The Lord hath called me out of my own country, and from my Father's House, to declare his Word as I have received it; and I was freely declaring the Word of the Lord, when opposingly thou camest and asked my Name and Country, which when I ceased speaking, I declared it unto thee before I went out of the yard; and so there is no ground for this accusation but enmity.  
Another thing charged against me: That being brought before me, he in contempt of Magistracy (as I apprehended) would not once move his hat off his head.  
I answer, O! for shame never profess to be a Magistrate, and make such apprehending the ground of thy Law, as to call this contempt of Magistracy not to put off the hat! Where was ever such a thing mentioned in all the Scriptures, by any who were set to rule over the people, to execute the Law of God upon offenders? When did Moses (who was a Lawgiver and a Judge over all Israel) command any such thing of any that came before him, to put off his hat? or ever in all his Writings make mention of such a thing as contempt of Magistracy, or imprison any that did not? But it was the transgression of the Law of God to respect persons; for he that respects persons, commits sin; but by your Law, those who cannot respect persons, and so fulfil the Law of God, you say they contemn Magistracy, and are not to subject to Authority. Oh! for shame never make Laws upon such outward traditions; for here you go from the life of God, and from the law of God, and from the practice of all the holy men of God which the Scripture speaks of: When did ever Joshua or Japhat (when the people came before them) command any such thing, or mention it, to put off their hats, and prison them if they would not, or tell them they contemned Magistracy? When did ever Solomon (who was in the large Wisdom) command any such thing of the people whom he was over, to put off their hats; or imprison them if they would not? Show me one example amongst all the Heathenish Emperors, Kings, Princes, Dukes, Rulers, or other Officers which the Scripture speaks of, that ever commanded any of their people to put off their hats, and imprison them if they would not? Did ever Pharaoh King of Egypt, whom Moses and Aaron went before, command any such thing, and imprison them if they would not? Did ever Nabuchadnezzar or Darius command any such thing of any? Did ever Herod command any such thing, or imprison them that would not? Did ever Agrippa or Festus command Paul to put off his hat when he came before them? Here you outscrip all the Heathenish Kings & Rulers that the Scripture speaks off. He contemns Authority who is a fighter or quarrel, or drunkard, or liar, or swearer, and they who abuse themselves with mankind, but not they who declare the Word of the Lord to such, to lead them from all such practices; but such you account disturbers and contemners of Authority, who stand patiently before you, because they will not put off their hats; for it is your pride that is disturbed, and not Justice; for the Law of Justice is without respect of persons, and doth judge thee who doth respect persons.  
Another thing charged against me, is, That I said I dwelled in God, and where the Lord called me.  
I answer, Let shame and terror take hold upon you both Priests & Magistrates, who make a Law in your wills to imprison those who come to witness they dwell in God, as the Saints did: Paul said, In him we live, move, and have our being; and said he had no certain dwelling-place; and by this Law he would be imprisoned, and he was persecuted and reviled, and suffered it, 1 Cor. 4. and John said, He that dwells in love, dwells in God, and God in him, 1 Joh. 4.16. and he that keeps his commandments dwelleth in him, and he in him: And hereby we know that he abideth in us, by the Spirit that he hath given us, 1 John 3.24. and by this Law John should be imprisoned, because he said he dwelled in God; and all the Prophets and Apostles did go where the Lord called them. O blush and be ashamed before the Lord to profess Christ and Justice, and make a Law to imprison those who are obedient to the commands of God, and dwell in God; that ever such a thing should be acted, or once named in your Courts or Sessions, who profess yourselves Christians. The Heathens have so much light as to see your nakedness and folly. The Law was added because of transgression, for the lawless and disobedient, and not for the righteous who dwell in God, and are obedient to him.  
Another thing against me, is, Because I would not enter into Recognizance to appear at the next Sessions to answer the premises, being charged in his Highness' Name to the Gaol at Norwich.  
I answer, The Lord God who is above all Names and Highnesses, in his Name and Presence do I speak, & clear my conscience before him and all the World, who hath set me free from being bound to the will of any man; for he is coming in his mighty power to bring down all Powers, Names, Highnesses and Laws, under which the seed of God suffers. This is the word of the Lord to all you who in your wills make laws, & by them cause to suffer the servants of the living God; but by his Law which is perfect & changeth not, both you and your Laws are to be condemned.  

The Discharge.  
Norf. ss.  
Whereas I sent you yesterday the body of Richard Hubberthorn, late of Yelland i● Lancashire, by the Constables of W●mondham: Now these are to require you forthwith upon the receipt hereof, to set at liberty the said R. Hubberthorn, provided he be charged with nothing else but his Mittimus from me laid to his charge; and this shall be your warrant for so doing, Octob. 10. 1654. To the Keepers of the Gaol in the County of Norfolk in ehe City of Norwich.  
Ralph Woolmen.   
I being by the same Law and Power set at liberty, by which I was committed to prison, & under the same hand & seal by which the Keepers of the gaol were charged to keep me, by the same command, & under the same hand & seal are the Keepers of the gaol commanded to set me at liberty; & by the same power which charged these things against me in the Mittimus, by the same power am I cleared & discharged of them in this Warrant, & nothing else being laid to my charge, I desire to know by what Law I am yet kept prisoner, or what I have to answer the next Sessions.  
This was I moved of the Lord to declare and lay open, that all people in the Light which Jesus Christ hath enlightened them withal, may see the changeable Laws made in the Will of man, which is changeable, being turned from that in that conscience, & from the Law of God which is perfect, and changeth not, and by all such Laws as are made in the Will of man, did ever the servants of the Lord suffer, & do now; Let all who are lightened by Christ to know the perfect Law, judge. R.H. Prisoner in Norwich-Castle▪   

A true testimony of the zeal of Oxford-Professors and Vniversitymen, who for zeal persecute the servants of the living God, following the example of their brethren of Cambridge.  
Also the lewdness of those two great Mothers discovered, who have brought forth so many Children, and never had Husband.  
From Oxford the 26 day of the fourth Month. 1654.  
A Brief and true testimony to all the people of the unjust and unlawful proceedings of those called Justices in Oxford, against two Northern women, who in obedience to the Lord, came to Oxford upon the 20 of the fourth Month, who several days as they were moved of the Lord, passed through the Streets, Colleges, and Steeple-houses, declaring the word of the Lord freely. And upon the 15 day being the first day of the week, were moved to go to a Steeplehouse, and when the Priest had done, one of the women began to speak in answer to what was delivered, and in exhortation to the people. Then two of the justices cried out, Take her away, carry her to prison; and they took them away, and carried them to prison called Buckerdo where only felons and persons are committed for murder, and other heinous offences, are and secured. And on the morrow being the second day of the week, some of the Justices asked the Major, whether there was no meeting appointed; the Major said, No, he knew no business they had that there should be a meeting: the Justice answered, There is two Quakers committed to prison: the Major answered, Let those Justices that committed them, if they have any Law against them, let them act it upon them; if not set them free: and the said Major said further, That he had nothing to say against them; but he said, that if they wanted food, money, or raiment, he would take care that they should be supplied. so the Major left them and went about his public employment, and would have no more to do in the matter, nor act any thing against them; but did rather think it convenient to leave it to them, to act according to their wills, and he free from it himself. But upon further consideration, and for the more satisfaction, the Major went up where the Justices were to examine the women; and that their cruelty might the more be made manifest, the Vicechancellor of the University was sent for to come up before them, and then they proceeded to examination: and the first Question propounded, was, What her name was, and the place of her abode? and answer was made to both; then they asked, What their business was to Oxford? they answered, They were commanded of the Lord to come thither; they asked, What to do? they answered, To declare against sin and ungodliness, which they lived in; as pride, covetousness, lust, and all uncleanness, self-righteousness and all false worship, which both Priest and people lived in, contrary to the commands of God. Then they asked them, How they knew they were called of God? they said, They knew the voice of God, and that they were called of God.  
And this is to be observed as a true testimony of these two servants of the Lord; that they did neither beg nor steal, neither did they wrong nor violence to any man; they coveted no man's silver, gold, nor apparel; but because they obeyed the word of the Lord, and did his work faithfully, speaking the word of the Lord in boldness against the deceits of the Priests and people, in the Streets, in the Marketplace, in the Synagogues, and in the Colleges, clearing and discharging their consciences in the Lords work and service, freely administering that which they had freely received from the Lord, of whom they do receive their reward; for their reward is with them, and the presence of the Lord God doth accompany them; and for their obedience to the Lord they receive the shame of the world, as ever the servants of the Lord did; who were mocked, buffetted, and shamefully used, being tied together at John's College and pumped, and kicked and buffeted, and thrust into a pool called Giles' pool, so that they went into a remote place to wash the dirt off their clothes.  
And here both Magistrates and Scholars, and they who pretend to be Ministers of the Gospel, are the chiefest actors in this persecution, and so do make themselves manifest to be in the same generation of the Scribes and Pharisees, and Hypocrites, who were ever persecutors of the righteous seed, whomever it hath brought forth: and so they fill up the measure of their father's iniquities.  
Again, as concerning the Justice's being assembled, the Vicechancellor being the chief actor in this persecution, said, That they blasphemed the name of God, and did abuse the Spirit of God, and dishonour the grace of Christ; and asked the women, Whether they did read the Scriptures; they answered, Yea, they did; then they asked them, Whether they were not to be obedient to the power of the Magistrate; they answered, They were obedient to the power of God, and to the power as it was of God, their souls were subject unto it for conscience sake.  
Well, said the Vicechancellor, you profane the word of God, and I fear you know not God though you so much speak of him. And then they concluded, that there was matter enough for their commitment and punishment, and wished the women to withdraw, consenting that a paper should be drawn up for their being whipped out of the City. And when the paper was drawn up, it was presented to the Major to set his hand to it; but the said Major refused, and said; He was not willing to do it; but one of the Justices said, That it was the privilege of the City, that if any vagrant were taken within the Franchises and liberties of the City, the paper must be drawn up, That I such a one Major, have committed such and such persons, and then it is to be sealed with the Office seal; but the Major answered, That he would refuse both; then others said, who were zealous, and thought that they had done God good service, That if he would not, it should be done by them; and it was agreed upon, that they should be sound whipped, and that for the present, because of the tumult, be put into the cage. And the next morning their wills was performed, though with much unwillingness in the executioner. Many other particulars might be mentioned of their sufferings, afflictions, and patience under reproachings, revile, slanders, and false accusations cast upon them, which is the portion of the righteous in the world, as Christ said, Blessed are you when men shall revile you, and persecute and speak all manner of evil against you falsely for my name's sake: rejoice and be exceeding glad, for great is your reward in heaven, for so persecuted they the Prophets that were before you, Mat. 5.11, 12. and saith Christ, They shall put you out of the synagogues; yea, the time cometh, that whosoever killeth you, will think that he doth God service, and these r●●●gs will ●hey do unto you, because they know not the Father nor me, Joh. 16.2, 3, 4.  
A●● n●w both sons and daughters of the Lord comes to witness these ●hings fulfilled; and you Magistrates, Priests, and people do fulfil the Scriptures against the servants of the living God, as you have done against these.  
And herein is made manifest your tyranny and persecution, the chief Priest being the chief actor in it; yet there was many in the City, that have so much of the light of Christ made manifest in them, as to acknowledge them to be servants of the living God, and to own them in their sufferings, and to confess the appearance of Christ in them before men, and in love did accompany them out of the City, and did own them in their persecution.  
And this testimony is true to testify to all people, and to all the world, the cruelty of unreasonable men, and that the Major had no hand in any of this cruel usage and persecution.  
The names of the two women who suffered persecution for righteousness sake, is, Elizabeth Heavens, and Elizabeth Fletcher.  
R.H.   

Two Letters written by R. H. during his imprisonment in Norwich Castle.  

From Norwich Castle.  
TO all my dear friends whom the Lord by his eternal spirit is gathering out of the World into the covenant of Life, to be of one heart and mind, and soul. Wait all in that which is pure and invisible, that the pure teachings of Christ you may know every one in particular which is without form and beauty to the visible, that nothing you may receive but that which speaks from the eternal moving of the living God; have salt in yourselves to savour with all words; you may discern which is without life and power, and standing single in that which is pure of God, all such deny to be your teachers which have the words of truth, but live not in the life and power of what they say; so in the power of the living God wait in silence of all flesh, and here comes that which hath been fed to be famished; and that which hungers after God, comes to receive living nurture and nourishment from God. So in the invisible comes to feed upon the bread of life which comes from heaven, and the tender plants will come to grow up unto eternal life, and fruit will be brought forth unto God, dwelling in that which is invisible; and all untimely fruit will wither and fade away; but keeping low in the light, that in it your minds may be kept, discerning will grow as the light doth arise and spring up in you; you will discern all airy spirits, who through great swelling words would allure and draw all the minds of those who have escaped the common pollutions of the world, through the knowledge of the Lord Jesus Christ: so all dear friends, in that which is pure wait, and in it watch against the nature which would keep you in bondage to corruption, and out of the glorious liberty of the sons of God, and from the glory of the first body, and out of the order and course of nature, and out of the Covenant where all things are blessed: now in that which hath convinced you wait, that in it you may see that which is gone out, which is for the sword, which is for the famine; the consumption determined is to pass through the whole earth, for the earth must be ploughed up, and the ground dressed before the Lord can reap his pleasant fruit, which grows upon his own most pure Vine which he himself hath planted. Now there are plants which the Father hath not planted within the light, is seen and discerned from the Father's plan●s: and here is your teacher the light, which waiting in it, you will come to discern between the clean and unclean; and here that which is of God you will know, and that which is contrary unto him; and here is the true discovery, and here is watching over one another's souls in the light; for in the light true judgement is given upon the deceit where it is, for in the light it i● seen: Now every one which is enlightened by Christ Jesus walk up to the light which you have received, in obedience to the Lord, that he in you all may be glorified, and you all who are faithful may enter into his joy. So the mighty God of power be with you true and faithful ones, babes and children of the living God, that you be not of them that turn back, but of that which go on to the saving of the soul, and that as faithful witnesses to God, you may stand boldly against all gainsayers, and against all the powers of darkness, that in the mighty power of God you may dwell, and in it triumph over the World, and all the deceits of it.  
Your servant in the Lord Richard Hubberthorn Prisoner in Norwich Castle.   

To my dear Brethren and Sisters whom the Lord is gathering in●o the Covenant of Life.  
DEar brethren and sisters in my Father's love I dearly salut● you, in the same love and power which is immortal, b● which we are raised from the dead, in it to keep pure union an● fellowship together, and in it to see one another, and to know on● another, and in it freely to open to one another that which from the secrets of God is made manifest, that ye may all drink together of the pure water of Life which nourisheth the living soul, and so one soul we come all to witness, and one bread which the F●ther freely giveth, that by it his own may be fed, the babes and children begotten by him; that which is sincere pure and immortal, they feed upon, and they come to know where life is in the presence of the pure living God; and as into the knowledge of him you come to grow, out of the world's nature you come to be separated, you come to receive of him the earnest of that inheritance which the obedient and faithful comes to enjoy: walk worthy of that eternal measure which you have received, for freely it is given unto you from the bowels of the love of God; and it is hid from the world, for the world is not worthy of it, nor of them who in it live; so as you all abide the pure measure which is from God, you will come to see a clear separation and redemption from that which is mortal and fadeth away, and from that which cumbers your minds, and defiles the temple of the living God; which temple ye are, as you abide in that which is pure, which doth cleanse and keep pure, and clear the mind and understanding, and the conscience, where the mystery comes to be opened, and all things which hath been hid comes to be made manifest in the light, in soberness and patience all wait upon the living God, that you may know his leadings and workings in every condition, and his power in its several workings, that you may know and discern; and his voice you may know when it speaks, that so every voice and spirit you may try 〈◊〉 now, and judge, by that which is eternal; and he●e in your strength you will come to witness, and your growth out of the weakness, and so no more tossed to and fro with windy doctrines, but a leading up into the life you will daily witness, and a passing from all works; the righteousness which is of faith you will witness wrought and established in you, by the eternal word which is in the heart; in which if you do abide and continue, ye need not that any man teach you, for from it have you learned where the teacher is, and where your condemnation is, which turns from it to the witness in you. All I speak that these things you may see and know, and read in the light, for from the life and love of God these proceed to nourish the s●me life which in measure is begotten in you; yea verily, the bowels, the tender bowels of the love of God is opened towards you, that nothing may be hid from you which may add to your growth in the life of God; as you have been learned and here taught by the pure word of life, which from the father unto your souls hath reached; so go and approving your measures to the Lord, that all your enemies may be cleared; so in the pure life of God the fleshly lusts which war against the soul, and all the traps and snares you may see, and subtle temptations which draws the simple out of the way, that into the pure wisdom of God you may every one come to grow, and in his will you may all wait for counsel from him, that nothing may lead you but the Lord, and then in all conditions you are led by the Lord; in them you will find his presence, his power and peace, and joy you will find in your obedience and faithfulness, and herein your strength you will find increased, and power to conquer and reign over that which hath been too strong for you, and led you into captivity; but if your minds go from that which is pure, than your strength is lost, and you are weak as other men; therefore in the light dwell, and in the innocency; than you will be able to contend, and stand for the pure truth of God delivered unto you against all serpents and vipers, and all the enemies of God, and wait all upon God out of your own wills, that the workings of his mighty power you may all know, which secretly worketh to bring forth his own plant, h●s seed, his elect from the ends of the earth, and from the bondage of corruption which the creatures groan under; but the redemption and deliverance of the creatures is to be waited for, that the glorious liberty may be witnessed which is free from corruption; and this the daughters and sons of the living God is to wai● for, abiding in the word of his grace; there is nothing hid whic●●hall not be made manifest, nor nothing promised but shall be fulfilled to the seed, in whom all the promises of God is Yea and Amen for ever.  
Your dear brother in that which from the world is hid, Richard Hubberthorn, Prisoner in Norwich Castle. Written the 19 day of the second Month, 1655.    

Some Queries for you to answer who hold forth this testimony to the people, That Christ is a Creature, against those that w●●ness him to be the Son of God by which the World was made; perfect God and Man, not created but begotten according to the Scriptures.  
1. What knowledge of Christ that is without a man, and how may a man do to lay his foundation thereon without having him revealed in spirit within? seeing that was held forth by some of you.  
2. When was that Christ created which you say must as a Creature judge the World? and if in Mary's time, who was judge of the World till then? or did he judge the World as God till then, and as a Creature ever since?  
3. Whether was not that Christ which you call a Creature, sent out of Heaven from the Father, and did he send a Creature to redeem the Creation, and judge it?  
4. Is there any son of man (as a Redeemer) but he that came down from Heaven, who filleth heaven and earth? and was not he in heaven when he was in the flesh with his Disciples, and do not the Saints partake of his flesh now upon earth?  
5. Whether all they which did see that body which to the world appeared in similitude of sinful flesh, did see the shape, and hear the voice of the Son of God, or know the Man Christ Jesus?  
6. And if Christ was in that body which he appeared to the World before the World was (as was asserted by Joshua Sprig) and he a creature, as you say, and the World made by a creature, whether is not this to make the word of God of none effect?  
7. Was not the person of Christ Jesus before the World was? his nature and glory the same that is now with the Father in heaven, or in what is it changed, and when had the man Christ Jesus his beginning, if you can declare it?  
8 Did the Son of man take upon him the nature of the first Adam as he is in the fall, when he took part of flesh and blood? or do any know his nature who are in the fall, and is not the flesh of Christ a mystery to all mankind till he be revealed in spirit?  
9 What that eating of the flesh of the Son of Man is, seeing none can have eternal life in them but who eat it; is the eating of it the eating of a creature? and doth not all as they eat thereof, become one flesh and spirit with him, in his life and knowledge? and if you have eat that flesh, & drunk that blood, how is it you have the knowledge of God (which is life eternal) yet to seek, seeing he that eats and drinks thereof can never thirst more, but shall have the spring of life within? or can the eating of that flesh which is of the nature of the first Adam give life eternal?  
10 How is Christ the only begotten Son of God if he be a creature, or how can God beget a creature? and if the whole person of Christ was not the before the earthly Adam, how was the Creation made by him? or how can he be of the nature of fallen Adam, and not earthly and defiled? or can God dwell in that nature, but as it is purified and brought to the beginning, seeing the fullness of the Godhead dwelled bodily in him? and is ●he flesh of Christ heavenly or earthly, or is he Christ without his flesh?  
11 Whose obedience and righteousness, and works, is that which is not Christ's? and how is it that Christ makes any obedience, or righteousness accepted with the Father which is not his own, and of his own working, this being one thing affirmed by you?  
12 How is it that a man can be in the spirit of God, and in the spirit of Satan both at one instant? and doth not the obeying the one deny the other? and are not these the two Masters that no man can serve, which you seem to affirm the contrary?  
13 Whether did God create man with any thing of the Devil in him? and if not, whether any can witness perfect redemption, so long as the Devil hath any thing in them, seeing some of you could not receive this testimony?  
Now seeing we did answer many of your queries, and you would answer none to us, so now answer these things in writing, that it may be manifest what testimony it is you bear of Christ Jesus; for of our testimony of Christ Jesus we are not ashamed before men.  
A lover of your souls and eternal good, R. H.   

The innocency of the righteous seen of God, cleared from all slanderous tongues and false accusers.  
IN answer to a printed paper set forth by Frederick Woodall, wherein he goes about to render the truth of God odious, and by a cloak of maliciousness to cover those lies which he hath formerly published; but in the light of God, I do him see and comprehend, and in it he is made manifest to all the children of light to be no Minister of Christ; and to the light of Christ in all consciences I speak, that in it they may read these things which from the light is declared, that so occasion may be cut off from all who seek occasion against the truth; that so people's minds may not be incensed against the truth of God by his refuge of lies set forth in his paper, called Natural and Spiritual light distinguished.  
But in the light of Christ, which is but one, which is not natural but spiritual, is he seen to be natural, and his distinction to be natural; and so in the light the natural man with his natural doctrine and natural distinction is denied; and Christ Jesus we do witness, who is the true light which lighteth every one that cometh into the world, Joh. 1.9.  
I am come a light into the world that whosoever believeth in me should not abide in darkness, Joh. 12.46. and this is the condemnation of the world, that light is come into the world, and men loved darkness rather than light, because their deeds were evil, Joh. 3.19, 20, 21.  
Now all you who are enlightened by Christ Jesus and can read in the light, and with understanding, to you there is no occasion of stumbling; but all stumbling and the occasion of it, is in them who hates the light and calls it natural, which light is Christ: for him a witness I am against all such who deny Christ to be the true light, which lighteth every one that cometh into the world; who is of the World called Richard Hubberthorn.  
NOw as in answer to thee Frederick Wodall, who hath put a stumbling block before the eyes of many, by thy lies and deceit to keep them from receiving the pure truth of God, which the Lord is now spreading abroad and making manifest to gather to himself his own from the mouths of all false shepherds, that Jesus Christ the true shepherd they may come to witness, who is the true light, and is not natural as thou wouldst make him to be; nor that light in the conscience is not natural, which Jesus Christ hath enlightened every one withal; but all who in it dwell shall witness against thee, and thy malicious spirit, who hath uttered forth thy bitterness and venom against those who walk in the light; and who witness the truth of God in the life and power of it, and against all false accusers. In the beginning of thy Epistle to the Reader thy enmity thou utterest forth against those ●ho for the name of Christ do bear his reproach in the world, in whom the Scripture is fulfilled, which saith, they shall speak all manner of evil of you falsely for my name sake; and thou art one of them who art speaking evil and encouraging others to speak evil against those, whom thou and the rest of the scorners call Quakers, and calls them a nest of stinging Wasps, and saith that they have leavened a dear brother and sister of thine, and made them Prosylites unto them.  
I answ. This accusation is returned back again upon thy own head; for the poison of asps is found under thy tongue, and forth of the venom doth proceed, as all who hath understanding may see and discern, and those whom thou callest thy dear brother and sister are made able in the light to testify against thee and thy lie, and to witness that they are brought out of the Prosylites condition, and out of the leaven of the false Prophets and false teachers, which they were in so long as they followed thy doctrine; but now that doctrine they do see which doth leaven and draw people's minds to the light of Christ within them, and so makes Prosylites and children of the Devil; but in the light of Christ art thou and all that uphold that doctrine, seen and denied.  
In the first page of thy paper thou wouldst make people believe that thou makest no defence against my reply to thy answers, and yet in the second page thou repliest against mine, concerning the tenth Querie, and chargest me in reputing thee the author or father of a lie, in returning to thee again thy own words in answer to the tenth Querie which words are these, It is intolerable that Christ should be the Prince of Peace.  
I answer, Let every one that hath a desire to know whether this be so, read thy own words in thy printed Paper in thy answer to the tenth Querie, in the twelfth page, whether these be not thy own words; the tenth is intolerable and the rest of thy words which are in answer to that Querie are full of confusion, and all wdo reads them may see it; so I leave thee to be judged of all, and condemned of all, who in the light of Christ do see thy confusion which proceeds out of thy own mouth.  
Priest. 'Tis a privilege we have cause to bless God for every day, viz. that unto us are committed the Oracles of God.  
Answ. Here I charge thee to prove when ever the Oracles of God was committed unto thee, or to the Priests of England: unto the Jews they were committed which was before Christ came in the flesh; and they who had the oracles of God committed unto them did seek to kill and crucify the Son of God, as you the Priests of England, who go in the way of Cain, and after the error of Balaam, do now seek to destroy the Son of God, where he is made manifest, and the oracles of God were never committed unto you, nor the ministration of the Gospel; but in the steps of those you are found, who ever persecuted the righteous seed of God, as you have made it manifest in this generation. And again thou art bringing scriptures to prove the letter to be the word of God: which Scriptures will witness against thee; for the Scripture saith that God is the Word, Joh. 1.1. and thou art diminishing from some, and adding to others, and perverting the Scriptures to thy own ends; thou bringst that scripture in Titus 2.10, 11, 12, 13. and these words thou speakest from them, this is the grace of God bringing salvation; when the Apostle saith, For the grace of God that bringeth salvation hath appeared to all men, teaching us that denying ungodliness and worldly lusts we should live soberly, righteously and godly in this present world: and here though thou bringest this scripture in thy paper, yet it thou canst not own, that the grace of God which bringeth salvation to all men, hath appeared, who denies Christ to have enlightened every one that comes into the world.  
Pr. This Word for the manner of delivery unto us, is called Scripture, and we are commanded to search it, Joh. 4.39. and laid under the promise of blessing in that way, Psal. 1.2.  
Answ. Here thou hast numbered thyself amongst those whom Christ commanded to search the Scriptures, and amongst them shalt thou be numbered, and in that scripture thou mayest read thy condition and the rest of the Priests with thee, as Joh. 5.37.38.39 40. ye have neither heard his voice at any time, nor seen his shape, and ye have not his word abiding in you; for whom he hath sent ye believe him not, search the scriptures, for in them ye think to have eternal life, and they are they which testify of me, and ye will not come to me that ye might have life: now all you who are in the same condition, the same command is unto you. But there is no promise of blessing promised unto you in that way, no more than was to them which was so commanded, but never prove yourselves Ministers of Christ, for they were no Ministers of Christ that this was spoken unto, nor Saints, but such as received honour one of another as you do who are in that generation. And they were such as did not believe that which they did profess, Moses and the Prophets; but Christ tells them plainly they did not believe Moses nor his writings; & all you no wthat profess Christ, you cannot believe Christ's words, who saith, He is the true light which doth enlighten every one that cometh into the world. Therefore out of the doctrine of Christ you are shut, and out of the Scriptures which you do profess; for the Son's life which witnesseth the Scriptures, you deny, and are strangers unto; He that hath an ear to hear, let him hear.  
Pr. Satan hath from the beginning envied a people this privilege, and saith, at Christ's first coming the commandments of God was made of none effect through tradition, Mat. 15.6. and saith, at Christ's second coming the commandments of God will be of none effect through revelation.  
Answ. Here thou hast uttered forth words without knowledge, but it is that thy ignorance and folly may be laid open unto all; for it was they that made the commandments of God of none effect through tradition, which precryed standing in the Synagogues, had the chiefest places in the assemblies, and was called of men Master; and in these steps art thou and the rest of the Priest's in England, who say the same things; for at Christ's first coming he cried woe against such, and the same Christ cries woe against the same things now; and whereas thou sayest that at christs second coming the commandments of God will be of none effect through revelation; Here I charge thee to be a blasphemer, and dost speak that thou hast no scripture for, and contrary to the scriptures, and contrary to the Apostles doctrine; for Paul did witness Christ's second coming, which was in the spirit, as in Gallatians 2. and 2. and saith, I went up by revelation and communicated unto them that Gospel which I preached amongst the Gentiles; and he did witness the Son of God revealed in him, and all the Apostles, who did witness him to be come again to them the second time, to reveal the will of the Father unto them; this did not make the commandments of God to be of none effect, and the same Christ we do witness to be come, and hath revealed the Father's will unto us; for no man knows the Father but the Son, and he to whom the Son reveals him; this we do witness, eternal living praises to him for evermore; and by his revealing his Son in us, his commandments are fulfilled; and so all such we do deny, that say by the revelation at the second coming of Christ they shall be made of none effect.  
Pr. Certainly many Old Testament Saints saw into the glory and liberty of New Testament times, yet durst not cease from that worship which was burdensome, worldly and carnal, till the Lord did come in person and call them out.  
Answ. Here I do charge thee to prove where ever any of the Saints before Christ was made manifest in the flesh, did continue in that worship which they saw to be burdensome, worldly and carnal, but did declare against all false worship, sacrifices, and services, which was worldly and carnal, and against all who drew near to God with their mouths, whose hearts was from God, and against all idolatrous worships which were carnal, and did cast off every burden, as is witnessed in the Prophets which were before Christ came in the flesh; and here all the Prophets and holy men of God shall witness against thee, as Isaiah, Jeremiah, David, Ezekiel, Micah, and the rest who worshipped God; and their worship was not carnal nor worldly, neither did Christ come in person to call them out of their worship, for they had finished their testimony, before Christ came in the flesh; who did fulfil their testimony, and did bear witness unto it, that it was of God, and did declare all that were out of that worship which the Saints were in, who worshipped God before Christ came in the flesh, who was the end of the Law and the end of the Prophets, let him that hath understanding read these things: now here doth Christ, the Saints, and the Scriptures all bear witness against thee and thy doctrine, wh●ch would make people believe that the Prophets and holy men of God, who were before Christ came in the flesh, did live and continue in that worship which was burdensome, worldly, and carnal, which here is proved against thee by Christ, the Saints, and the Scriptures that shame may cover thy face, and that thy mouth may be stopped, and that the simple may know the truth, for whose sakes this is given forth.  
Pr. So New Testament Saints may see into that liberty and glory which is to be revealed, but let them not go forth before the time, but abide in New Testament worship till the Lord come in person and call them out, and then they shall go out all together, Mat. 24.27. It is indeed a worthy life wh●ch we live in the spirit, but it is an unworthy deceit, that except we live out of the Gospel we cannot live in the Spirit.  
Answ. O be ashamed for ever to confess thyself a Minister of Christ and of the Gospel: why dost thou preach at all, or what art thou a Minister of, if that Christ be yet to be revealed or uncome in person? which thou holdest forth to the people; and how many souls hast thou led into that pit of darkness and blindness, as to believe that Christ is yet to come in person? he that confesseth not Jesus Christ to be come in the flesh is an Antichrist and he that preacheth any other Gospel or any other Christ then that which did come in the flesh, and was made manifest in the Saints, and is now made manifest and witnessed to be come in the flesh, let him be accursed; now the Scripture which thou bringst in Mat. 24.27. proves no such thing as another Christ coming in person; for the same Scripture we do witness to be fulfilled in us, and in his light do we see all those who are in the desert, and who are in the secret chambers, whom they go out unto, who turn from the light of Christ within them, to hearken unto those who cannot witness the coming of the son of man, as the lightning from the East shineth even unto the West, but talks of an expectation of the appearance of Christ in person, and professed to be Ministers of that Christ which yet is to come in person; and here thou art razed out from the Apostles doctrine who did not preach any other Christ but that which was come and made manifest, and did never tell of Christ's second coming in person, nor of his personal reign; and thou that tells of such a deceit, that except ye live out of the Gospel, ye cannot live in the Spirit; here thy deceit is indeed made manifest, and thy life, who would separate the Gospel from the Spirit: But against that life and deceit we bear witness, who by this Spirit do, and according to the Gospel. Again, thou art teaching people how to set up Popery, as followeth.  
Priest. If they will prove the Pope supreme Monarch, this way it may be done; God made two Lights, the greater to rule the day, viz. the Pope; the lesser to rule the night, viz. the Emperor.  
Ans. Here thou hast professed thyself long to be a Teacher and preached against Popery, and hast not been ashamed to accuse others of it, who stand clear in the truth of God, witnessing against all such ways of da●kness; but now thou art here found teaching people how to make the Pope supreme Monarch, by saying, God made two Lights, the greater to rule the day, viz. the Pope, the lesser to rule the night, viz the Emperor; and so makes the Pope and Emperor to be those two Lights: Here I charge thee to prove wherever the Ministers of Christ taught any such thing to the people, or did so contemn and despise the Ordinances of Heaven, and the Lights which God made to rule the day and the night, which thou compares to carnal men like thyself: And here thou hast perverted the Scriptures, and made thy folly and deceit manifest to all, that they that can but read in the natural Heavens, will condemn thee, and out of thy own mouth thou art condemned; for in thy paper thou hast said, That which is not Scriptural, is not spiritual: Now for that which thou hast said, thou hast no Scripture to prove it, and the Scripture will testify against thee; and the Sun and the Moon which are in their course in the Firmament of Heaven, will testify against thee; and so these we do deny, and thy doctrine, with the Pope and his Supreme Monarch, and all who worship the Host of Heaven, we deny, being clear from their doctrine and deceit.  
Priest. If they will establish implicit faith, thus it may be done, Job 1.14. The Oxen were ploughing, and the Asses feeding besides them; (i. e. the Priests were preaching, and the people believing, this is to crucify the Word of God.)  
Here thou art proved and made manifest to be a false Teacher, who art teaching people how to establish implicit faith; and to blind the eyes of people, thou bringest that Scripture Job 1.14. when as there is no such word as implicit faith spoken of there; nor in the Scripture thou finds no such word; nor did ever any of the Ministers of God teach people how to establish any such thing; and those priests who preach that, and that people which believe it, do make the Word of God of none effect through tradition.  
Priest. Thou art charging and accusing some to hold forth the mystery of iniquity in principles, and to affirm a community of persons and things.  
Ans. The mystery of iniquity we know, and them in whom it worketh in all deceivableness of unrighteousness; and from it and its workings we are separated by Christ Jesus, and in his Light do see and comprehend its workings in the children of disobedience; and all vile and unclean persons, who are in the lusts of uncleanness, and in the mystery of iniquity, and all things which are separated from the light, we have no union nor fellowship with; and all these practices we do deny, which are unclean, which is acted contrary to the light, which is pure, in which we are called (not unto uncleanness, but) unto holiness: And to this God is our Witness, and our Consciences also bears us witness against all false accusers. So I charge thee who hath put forth this accusation, to turn thy mind to the light of Christ in thy conscience, & with it thou may see in thyself the ground where this mystery of iniquity worketh; and thou may see in thyself that which hath unity, with that which is unclean, the lusts of uncleanness, inordinate affections, and evil concupiscence; the ground which the mystery of iniquity worketh in, is yet standing in thee; and so of the same things of which thou accuses others, art thou found guilty, which is for condemnation with the light.  
Priest. 'Tis pity Christ should be the foundation, and wood, hay, stubble built thereupon; yet this is possible, 1 Cor. 3.15.  
Ans. Here thou hast perverted Paul's words, and speaks thy own invention contrary to the Scripture; for Paul did not say, 'tis pity Christ should be the foundation, but said, other foundations can no man lay, than what is laid, which is Jesus Christ, 1 Cor. 3.11. Now if any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble, every man's Work shall be made manifest: Now in the Light art thou made manifest, that Christ is not thy foundation, who takes Paul's words out of their place, who witnessed Christ to be the foundation; but thou art found building upon this foundation, gold, silver, hay, stubble, and making a refuge of lies, which are for the fire, whose work is to be burned in the day of the Lord.  
Priest. Thou sayest, Wisdom is grown up to perfection amongst that people called Quakers.  
Ans. In the Light of Christ we dwell, which comprehends thy Wisdom, which is earthly, sensual and devilish, and from that Wisdom these things published forth in thy paper do proceed, which is full of lies and confusion; but in the Light of Christ made manifest in those thou calls Quakers, art thou seen to be in that Wisdom which is not perfect; and so thee and thy Word we do deny, which is for condemation with the Light, which is contrary to thy earthly Wisdom.  
Priest. Thou Priest Woodall art accusing me for numbering thee amongst those who are guilty of preaching for carnal things, who reap carnal things; and this thou makes thy defence, saying, This is my case, More than seven years I have served in the Gospel, where I am receiving what a people freely give for my Family, reproach in outward things, refusing a considerable settled maintenance elsewhere.  
Ans. Such as thou sowest, such shalt thou reap; and all they who have given thee money for preaching such things as thou hast here published forth in print, they have given thee money for that which is not bread, and so bought the carnal with the carnal; but their souls are yet made merchandise of; and that unjust gain which thou hast received this seven years from that people, will rise up in judgement against thee, who hast not only used it for thy necessity and support in outward things which were needful for the use of the body, but hast spent it upon thy lust and pride in thy family, spending more in lust and pride, and gay apparel, than those whom thou receivest the gift from: And thou who hast professed thyself to be a servant to that people, and they having given thee Wages so long for that which did not profit them, thou after the manner of the Gentiles hath exercised Authority and Lordship over them; and whereas thou shouldest be their hired servant, they call thee Master; thou which should be the least of all amongst them, art greatest of all, exceeding them all in pride and high-mindedness, in ease, in pleasures, in idleness and fullness of bread; but as the Lord doth open the eyes of those whom thou hast kept in blindness and ignorance, they will come to see thee and thy doctrine to be contrary unto the Gospel of Christ, as they may plainly see and read in those things which thou hast published forth in print, which is serviceable unto all who hath understanding, that thy confusion and folly, and lies against the Truth, against Christ, against the Saints, and against the Scriptures they may see, which hath been long hid, but now is made manifest in the Light unto all who are come to know the free teachings of God, who will no more give thee money for speaking a divination of thy own brain, and not from the mouth of the Lord.  
Priest. Who knows not that Tithes and Glebes were under that dispensation by Divine Law ordained for the maintenance of the Priests?  
Ans. Here thou wouldst make people believe that thou denies tithes, which was for the maintenance of the Priests under the Law: But as for the glebes which thou speaks of, there was never any such thing ordained in the Law; here thou hast made it appear that thou art ignorant of that which was ordained for the Priest's maintenance under that dispensation; for they had no inheritance nor glebe lands to maintain them, as some of the priests of England have; and yet those priests in England which do receive tithes, and so upholds that which thou seems to deny, yet thou owns them as thy brethren, and to be Ministers of the gospel: And here your deceit is so plainly made manifest, that you accuse one another, and condemn one another, all your hearts being exercised with covetous practices, preaching for filthy lucre, all being agreed together to persecute, revile and slander the pure truth of God where it is made manifest in his servants to declare against all your deceits, that out of your snares the righteous seed of God may be delivered, to testify against you and your Ministry, under which the Seed of God is kept in bondage.  
Priest. Reader, I have done; our Heavenly Father taketh sleeping Disciples at the best, Matth. 26.40.  
Ans. Here thou hast uttered forth a lie, that all may plainly see; who saith thou hast done, and in the next words saith, Our Heavenly Father taketh sleeping Disciples at the best: Now from this Scripture in Matth. 26.40. thy words are proved to be false; for in that condition the Disciples were then in, they were not at the best, who could not watch with Christ one hour; and the Comforter was not then come, which afterwards they did witness, by travel, and labour, and fasting, and prayer, and watching day and night they did witness; and we who do witness the same condition now, do testify against thee, and all who make lies of the Apostles, who did witness Jesus Christ in truth and uprightness of heart; and the same Christ do we witness, and do freely preach him to every Nation, being made manifest to that of God in every one's conscience to be witnessed.  
Now as my first Query is printed in thy paper, the latter part of it I deny, which was not given forth, nor spoken so by me· In thine it is written thus: How can that be said to be a natural Light, which witnesseth unto God, & against the things of the Spirit of God? Which is false. But in mine it is written thus: How can that be said to be a natural Light, which witnesses unto God in that which is holy, & against the natural inclinations of fallen man, seeing the Scripture saith, the natural man receives not the things of the Spirit of God, 1 Cor. 2.14? Now as every one hath a desire to know the truth of these things, that the occasion of stumbling may be taken away, they may read the Query as it was given forth from me in pag. 16. of that printed paper, called, David's Enemies discovered, which was put forth in print to be seen as it was there written, before Woodals' paper (which is now in print) was given forth: And this I have given forth, that the truth may be cleared, ovvning that which did proceed from me, and denying that which is not mine: And as for Frederick Woodals Answers to the Queries, they are replied unto in the paper abovementioned, and to the rest of his printed paper an answer is herein returned, that he may not boast in his folly, but be ashamed and repent.  
Now as in answer to that in the latter end of thy book, which thou directs the Reader unto, thou seeing that thou hast holden forth these things. which thou canst not prove, as the first Adam to be the Fountain of all natural good, and so to blind the eyes of people that they may not see thy lie; and saith, thou means not primitively; and here thou speaks one thing, and means another; but this covering is too narrow for thee, and under it thou canst not hide thyself, but thy nakedness and shame appears to all whose eyes are opened, and by them thou art seen.  
And whereas thou would●● cover over thy shame of that thou hast formerly spoken in telling of two Images, the Image of God, and the Image of Christ, and that the first was natural, and the second spiritual; and here thou speaks contrary to the Scriptures, which saith, he is the express Image of the Father: And herein all who do witness the Scriptures to be true, must witness against thee who speaks contrary to the Scriptures; and now to blind people's eyes, thou tells them thou understands it thus: Adam was made after the Image of God, God the Father, Son, and the Holy Spirit; Come, let us make man, not after our, not my Image, To this I answer, Here thou hast added to the Scripture, for God did not say, Not my Image, as thou dost charge him to say; for the Scripture saith, God created man in his own image, in the image of God created he him, as Gen. 1.27. And thou calls the image in which Adam was created, the essential image, and the image of Christ thou calls a personal image; and hereby them who dwell in the Light, thou art seen out of the substance, in the images, making to thyself images and likenesses from thy imaginations; but in them thou canst not know God and Christ, nor the image of God in which Adam was created in innocency; and there is no such word in Scripture as Essential image; and here thou goest about to make three images, and so amongst the image-makers thou art, who art out of God's commands, and there thou may read thyself.  
But now the Lord God is gathering his own seed by his eternal light, out of all images and likenesses, to be conformed to the image of the Son, & to bear his image who is invisible, which all the imaginers cannot enter into, who stumble at the Light; but all such are seen by the children of the Light, and denied; for now do they witness from the Lord the day of Redemption, yea plenteous Redemption is now witnessed by them who dwell in the Light which comprehends the World, & out of the World, and out of the World's teachings, and out of the World's ways, and out of the World's Worships, into the pure teachings of God, and into the Covenant, where they know God, and are taught of him; and no more can they be led by the blind guides, for their eyes are opened which were blind, and now in the Light of Christ the Way is seen which leads unto God the Father of Light, and in it all false Prophets and false Teachers they do see, and by them cannot be deceived, who come in sheep's clothing, and are beautiful outwardly, decked with the Saints words, but inwardly ravening Wolves. And now their covering comes to be taken of, which was none of their own; and now the Wolf appears ravening against the Lambs of God; for the day hath made them manifest, and of them the Lambs of God are aware, and in innocency are preserved, and in the pure Wisdom, which is not of this World, in it they see and comprehend the Serpent's Wisdom, subtlety, craftiness and snares, which for the righteous seed are laid, but in the Eternal Light made manifest to the seed; a way is seen out of them all, and by the Eternal Power of the pure living God of life, deliverance out of them all is witnessed; Eternal, pure, living praises to him for evermore.  
Given forth from the love of God to the souls of those who desire to know the truth, to take away all stumblings, and cut off all occasions from all minds, that in the Light of Gheist the truth they may see to be clear from all slanders and false accusations which from the unclean spirits proceeds, which goeth out of the mouth of the Dragon to devour the innocent; but from the Dragon and all his Floods the innocent are preserved:  
Given forth from him who a witness stands for the truth of God against all deceit, R. H. Written from Mondlesham in Suffolk, the 29. of the 3. Month, 1655.   

The distance between Flesh and Spirit, etc.  
THis is the Word of the Lord to all people, as I am moved of the Lord to clear the scandals and false accusations cast upon the righteous seed; and as the seed of God in all generations have suffered reproaches from the World, so now the same seed where it is brought forth, suffers by this generation of evil doers, and is afflicted and tormented, and shamefully accused now in England, whom you call Quakers: And you say we deny all the Ordinances of Christ; and you say we do not honour the Magistrates, nor are subject unto Authority, but are disturbers and breakers of the peace, which is false.  
The first accusation; You say we deny Repentance.  
Ans. And this is false; for Repentance is the gift of God, and this gift we have received, and his free grace, which teacheth us to deny all ungodliness and worldly lusts, Tit. 2.12. & by repentance we have forsaken sin as it was discovered to us by the Light of Christ which he hath enlightened us withal, and so the mercies of God we have found according to his promise, and are sent of the Lord to preach Repentance to all people, who would have all men come to repentance, and to the acknowledgement of the truth, that they might be saved, 2 Tim. 2.25. And with the Word of the Lord, as they are moved of the Lord, do many go now with this Doctrine into your streets, into your markets, into your synagogues, and into your cities, to call you to repentance, before the wrath of the Lord come upon you, and both sons and daughters now are sent to preach this Doctrine amongst you from the Lord; and for obeying the Lord herein, are they reviled by you, and persecuted and falsely accused: And th●s is left for a Testimony against you from the Lord, and shall bear witness against you.  
The second Accusation is, That we deny Baptism.  
Ans. The Baptism of Christ we own, which all the Saints were baptised into, which was by one spirit into one body, as in 1 Cor. 12.13. and by this baptism we do witness the washing away of sin, not only the washing away the filth of the flesh, but the answer of a good conscience towards God: But sprinkling of Infants we deny, which there is no Scripture for. And all you who from your imagination do imitate John's Baptism, and so go into the water, and say you are believers, and have right to the Ordinances of Christ; but you to be believers we deny, who are not yet come to repentance; and your Water-baptism, which is but an imitation from the letter; for the Lord never sent you forth, nor commanded you either to preach or baptise, as they did whom you go about to imitate, who are not yet come to repentance, nor to the first principle of the doctrine of Christ, nor to own the light of Christ in your consciences, which should exercise them, and lead you to wait upon God, and lead you to repentance: And the Faith of believers you know not; for the mystery of Faith is held in a pure conscience, 1 Tim. 3.9. which you cannot witness, which hates the Light of Christ, which should exercise your consciences; and so your minds and consciences are defiled, and with that mind you talk of faith, and of the Ordinances of Christ, and of Water-baptism, which serveth unto us for a figure, as the Apostle saith, 1 Pet. 3 21. And Jesus Christ was baptised by John by water, that he might fulfil all righteousness, Mat. 3.15. And John was a Prophet, and Christ is the end of the Prophets; and John's baptism was but a figure; for he said he did but baptise with water; but Christ is the end of all figures, types and shadows, and did fulfil them; for he fulfilled all righteousness, and John's Ministry, and John's baptism; and he that fulfilled all righteousness, the same baptizeth, which John did bear witness unto, and all men came unto him, Joh. 3 16, but he baptised none with water. But this is a mystery to thy dark mind, which knows not the baptism of Christ, nor John's doctrine, nor Jesus Christ the true Light, which enlighteneth every one that cometh into the world, which John bore witness unto, John 1.9. but goes to hold up the types and figures which Christ came to fulfil, and so deniest Christ to be come in the flesh to fulfil all righteousness, and so thou art an Antichrist, who holds up the figures which Christ came to fulfil; and so thou denies the Scriptures and Christ, who said he came to fulfil all righteousness; and the Saints baptism thou art ignorant of, which is, by one Spirit into one body, 1 Cor. 12.13. And Paul who was a Minister of Christ, and preached the Gospel, did bring many into this baptism, and he was not sent to baptise with water, but to preach the Gospel; and all the Churches which he preached unto, came to witness Christ's baptism with the Holy Ghost and with fire, by one Spirit into one body, and were baptised into Christ who was the head of the body, Rom. 6.3. and by this baptism we are thus washed from all filthiness of flesh and Spirit; but your imitated baptism of water we deny, who live in your filthiness of flesh and spirit, whose minds and consciences are defiled; but the baptism of Christ we own, which purifies our consciences from dead Works, and keeps our minds undefiled by the washing of regeneration, and renewing of the Holy Ghost, Tit. 3 5.  
The third accusation is, That we deny the Sacrament, which is an Ordinance of Christ.  
Ans. For the word Sacrament, there is no such Scripture which speaks of a Sacrament; therefore we do deny you and your Sacrament, and your Bread and Wine, which is carnal, and feeds the carnal which must die, and your communion is in that which is carnal, in the creatures, and Drunkards and Swearers have fellowship together with you in those things; and all liars, covetous ones, profane and idolatrous ones, eats of the bread, and drinks of the cup, and sits at the Table which is the Table of Devils: And this is your Sacrament, which stands without in carnal bread and wine, and feeds the carnal, which oppresseth and murders the Seed of God within you; and you say, Christ hath left that as an Ordinance for you to practice, which is false, which we deny; but the Supper of the Lord we own: The Cup of blessing which we bless, is it not the communion of the blood of Christ? And the bread which we break, is it not the communion of the body of Christ? for we being many, are one bread, for we are all partakers of that one bread, 1 Cor. 10.16, 17, 21, 22. And this is the bread which came down from Heaven; he that eateth thereof, shall never die: And this Bread we all eat of, and this cup we all drink of, and this is that which is practised and commanded in the Church of Christ; and so we sit at the Table of Christ, and cannot sit nor have fellowship with the Table of Devils: And they who sit at your Table, and your Sacrament, and eat of your Bread, and drink of your Wine, they die, for it is not the bread of life; and you who eat and drink it, do not discern the Lord's body; for it is spiritual, and your Sacrament is carnal; and so you eat and drink damnation to yourselves, not discerning the Lords body, feeding the carnal with the carnal; and so we deny your Sacrament to be any Ordinance of Christ, or the Supper of Christ, 1 Cor. 11.29.  
The fourth Accusation is, That we deny the resurrection of the Body.  
Ans. And that is false; for at the sound of the last Trumpet the dead shall be raised; they that have done good shall arise to the resurrection of life; they that have done evil, to the resurrection of condemnation. And we preach Christ risen from the dead; and if the dead rise not, then is our preaching vain, and your faith is also in vain, and you are yet in your sins, who know not this resurrection, Christ risen from the dead in you, 1 Cor. 15.14, 15, 16, 17. But some man will say, How are the dead raised? and with what bodies do they come? 1. Cor. 15.35. Thou fool, that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain, but God giveth it a body as it pleaseth him, and to every seed his own body. There is also celestial bodies, and bodies terrestrial; and the glory of the celestial is one, and the glory of the terrestrial is another; there is one glory of the Sun, another glory of the Moon, and another glory of the Stars, for one star differs from another star in glory. So also is the resurrection of the dead; it is sown in corruption, it is raised in incorruption; it is sown in dishonour, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body, 1 Cor. 15.35.36, 37, 38. Now this I say unto you all, That flesh and blood cannot inherit the Kingdom of G●d, neither doth corruption inherit incorruption, 1 Cor. 15.50, 51, 52. But this is to you all a mystery, who are in the first nature, whose understandings are not enlightened by the light of Christ, who live in your forms, notions, and professions of these things in the Letter, feeding your carnal minds with the Letter, which is death, and killeth, and so your minds are drawn from the Light of Christ within you, into outward observances of meats and drinks, bread and wine, divers washings & carnal Ordinances, which were figures of the time then present, Heb. 9.9, 10. and you deny Jesus Christ the Substance, who is the true Light that enlighteneth every one that cometh into the World. Now to the Light in you all I speak, which Christ Jesus hath enlightened you withal; and if you love this Light, it will lead you out of all your carnal Ordinances, and Worships, and divers Washings, which stand in the first covenant, which was before Christ, and is done away in Christ the second covenant, and it will lead you to worship God in the spirit, and into the doctrine of Christ, to yea and nay in all your communications. But all who are got up high in forms and profession, you are not yet come to yea and nay, but are out of the doctrine of Christ, and walk contrary to the Light of Christ in your consciences, which Light shall be your condemnation that hate it, John 3.19, 20. though you be got up high in your forms and notions, and words of the Saints conditions, who spoke in the light, and from the life: And you who have the form, but not the life, shall be condemned by the life; and you who hate the light, shall be condemned with the light and life which gave forth the Scriptures.  
The fifth Accusation is, That we do not honour Magistrates, nor are subject unto Authority, but are disturbers and breakers of the peace.  
Ans. Justice we own, and righteousness; and all who love the Light of Christ which he hath enlightened them withal, it will lead them to act Justice. And all Magistrates, I charge you in the presence of the living God, to act according to that which is pure of God in the conscience: And all Magistrates who act according to that of God in the conscience, are honoured by those who fear the Lord, and walk in obedience to that in the conscience; and those who act justice according to that in the conscience, they do not bear the sword in vain, for that in the conscience is according to the law of God; and all you Magistrates who are set over the people to do Justice, and execute the law upon offenders, this is the Word of the Lord to you, To mind the Light of Christ in your consciences, and it will cause you to act according to the place of a Magistrate: But if you suffer Swearers, and Drunkards, or Liars, or Oppressors, or false Weights, or Strikers, or Quarrellers, or Fighters, and do not punish them, or Whoremongers, or Idolaters, or idle persons, without a calling; & thou that passeth by these things, & dost not act justice according to the law, than thou acts not according to that light in the conscience, and thou bears the sword in vain, and that in the conscience will take hold upon thee, and condemn thee, and will execute the righteous law of God upon thee who refuseth to act according to that in the conscience; but those whom you call Quakers, act according to that in the conscience, and they are no fighters, no strikers, no drunkards, no swearers, no oppressors, no whoremongers, no idolators, no fornicators, no liars, no scorners, no revilers, no false accusers, not proud, not highminded, not thiefs, not murderers; for they give obedience to that in the conscience which crucifies them to all these things, and so the Law cannot take hold upon them; and from the Lord do they declare against all these things where they are yet standing, which the Law of God takes hold upon. And you who are called Magistrates and Justices, as you pass through the streets in the Cities and in the Markets, you may hear men swear and lie, and be drunk in the Alehouses, & you pass by them: And when any of the servants of the Lord, who are sent of the Lord into the Markets or Cities, and declare the Word of the Lord against drunkards, swearers and liars, who are cheating one another, and cozening one another, and bid them repent, and declare to them the just judgement of God which is to fall upon them, and all such whom thou who art a Magistrate, hath neglected to act Justice upon, and to punish according to the law, than they who are drunkards, fall a fight and striking, and hales them to thee who art a Magistrate, who shouldst punish the drunkards and swearers, fighters & strikers; and thou sayest, they have disturbed the people, and broken the peace, when they have declared the Word of the Lord against sin & ungodliness, and all the unrighteousness of men, which thou should have punished by the Law: And thou art called a Justice of peace, and this is thy peace which is kept with drunkards, swearers, strikers and fighters, and is disturbed by the Word of the Lord declared from the mouth of the Lord by his servants against all these things, who art not guilty of any of those things: And here thou art no Minister of God, but an encourager of evil doers, and discourager of those that do well, who declare justice from God against those whom thou should act justice upon; and when they are brought before thee, thou wouldst have them to honour thee, who art a vile person, and no Minister of God, and no honour belongs unto thee, but he who ministers justice from that which is pure of God in the conscience, is worthy of double honour; & because they will not honour thee, who acts no justice, but according to thy corrupt will & is not obedient to that of God in the conscience, thou sends them to prison, or out of the City or Markets, or stocks or whips them; & if a drunkard or swearer will put off his hat to thee and bow to thee, and call thee Master, thou dost not imprison such an one, nor punish him neither with Stocks nor Whips, nor counts him any breaker of the peace: And here they who break the peace, and act contrary to the Law of God, are spared, and are at liberty; and they who keep the peace, and do violence to no man, they are punished by those who should act Justice in the Land. And here iniquity is set in the place of Justice, and is at liberty, and Truth is imprisoned by the Rulers of the Nation.  
And to all Rulers I speak from the Lord to that in your consciences; minding it will let you see who it is that is not subject to Authority; Whether they that are drunk, or they who declare against drunkenness; Whether thty that swear, or they who declare against swearing, and deny to swear at all; Whether they that fight, and strike, and beat one another, or they who never lift up a hand against any man, but declare the Word of the Lord against such things.  
And them whom you call Quakers are no drunkards, nor no swearers; for Jesus Christ saith, Swear not at all, but let your yea b● yea, and your nay be nay; and so they abide in the doctrine of Christ, and keep the peace of God, and are justified in the sight of God, and are no breakers of the peace, but are subject unto Authority, & for conscience-sake cannot break the commands of Christ, nor do any wrong nor violence unto any man, and the peace; for they are no fighters nor strikers, Rom. 13.45. but they are smitten and stricken, and they give their backs to the smiter, and hide not their face from shame and spitting, as the same Seed Christ did, who passed before, Isa. 50.6. who preached repentance, and spoke in cities, markets and villages, and by the seacoasts; and then all the city was in an uproar, as it is now, and their peace was broken, and they were disturbed, & they smote him on the face, and buffeted him, and imprisoned him, lest if he should be let alone, all men should believe on him. And you are the same generation now: for any who are sent of the Lord now to preach repentance, to turn you from your iniquities, that your minds might be turned to the Light of Christ within you, which will check you for sin and evil; then your cities are on an uproar against them, to persecute them, and so you fill up the measures of your father's iniquity.  
A Word from the Lord to all you who are called before the Magistrate to be a Jury, who swear before the Magistrates to see the Law put in execution, and that you will execute the Law upon Drunkards and Swearers, and that you will see that the poor, the fatherless and widows, be relieved, and not see them want; and this you swear before the Magistrates, that you will see it performed, and that none be idle nor wander abroad without a Calling: And some of you that swear to punish Drunkards, are Drunkkards, and have fellowship with Drunkards; and you that swear to punish swearers, are swearers; and here out of your own mouths you are condemned, and by the Light of Chr●st you are judged, who are Swearers; you are out of the commands of Christ, who saith, Swear not at all. And you see the Poor, the Fatherless and Widows in want, and you do not relieve them; and you see idle persons without any calling, and you do not set them on work, but they live in idleness, devouring the Creation: And herein you do not perform your Vows, nor execute the Law which you profess, and so acts contrary to the Light of Christ in your consciences.  
Now to the Light of Christ in you all I speak, and charge you in the presence of the living God, to take heed unto it, and it will let you see wherein you have transgressed the pure Law of God, and suffered sin to reign unpunished, and it will bring the condemnation upon you who have acted contrary to it; and taking heed to the Light, it will lead you out of all those things which the Law of God takes hold upon, and will add the Law upon every transgression: And all you that act contrary to the Light of Christ in the Conscience, it will be your condemnation: And you are they who deny the Ordinancs of Christ, which walks not according to the Light of Christ which he hath enlightened you withal; and you are they who are not subject to Authority, who are not obedient to the Light of Christ in the conscience; and you are the disturbers and breakers of the peace, whose minds are not guided by the Light of Christ; and this Light will let you see, giving heed unto it, who are out of the commands of Christ, and are not subject unto Authority, nor obedient to the Light of Christ in the conscience.  
And here I have cleared my conscience to you all from the Lord; to the Light of Christ in your consciences I speak, which will eternally witness me to have spoken the truth unto you all, who have falsely accused the innocent.  
As I was moved of the Lord, who is a Servant unto you from the Lord, in love to all your souls, to set up righteousness in the Land. R. H.   

The Light of Christ within, proved to be sufficient to lead unto God.  
In Answer to a Book put forth by John Tombs and Richard Bax●er, In which they go about to prove the Light within insufficient to lead to God; by many fallible Arguments, by Perverting of Scripture, and their own reasonings.  
But their rule for proof being so fallible, uncertain and confused, that oftentimes they prove that which they would disprove, and confess that which they would deny.  
For the convincing and edifying of those that are not satisfied concerning the Light within, is this given forth by R. H.  Prov. 4.18.19. 
The path of the Just is a shining light, shining more and more unto the perfect day. The way of the wicked is darkness, they know not at what they stumble.  
BEcause the Lord hath appeared, and his True Light is broken forth, that by it his Inheritance may be gathered, and his Dominion from sea to sea may be witnessed; and because many with it are already gathered into the Covenant of everlasting Life, & many are turning their faces thitherwards, enquiring the way to Zion; therefore doth the offence arise (like floods) from men of corrupt minds, destitute of the Truth and spiritual understanding of the great mystery of godliness, to wit, God manifest in the flesh, though appearing us in a form of godliness, and words of Scripture, which in unrighteousness they hold, both perverting the Scriptures, and falsely accusing others (to wit) Christ, the Prophets and Apostles; and last of all, those called Quakers, that so by any means the might quench the Light of that fire which God hath kindled, or hinder his Work which he hath begun, that the vail which is over people's hearts, under which iniquity is hid, might not be read nor discovered: Therefore is there a joining together, and making a confederacy one with another against those which follow the Lamb of God, & keep the Word of his Testimony; for upon the same account as we read Luk. 23.12. that Pilate and Herod was made friends, who before had been at enmity between themselves, which was to set at nought and to deliver up to be crucified the Son of God; upon the same account is Baxter the rigid Presbyter, and Tombs the pretended Baptist, made Friends, and call one another Reverend Brethren, both setting themselves with their strength, arguments and reasons, devised words, and false charges, against the breaking forth of Christ's Light, and walking in his truth; for but a little while since Baxter had said, that Tombs and the Anabaptists were the Authors and Fautors of the delusion of the Quakers, as Tombs confesseth in his Epistle. And Baxter also confesseth the same in his Epistle, That he hath been too eager in disputations, which he saith is too well known in the Nation. And although here is a great pretended unity betwixt them, yet it is but in hypocrisy; for in one page of Baxter's Epistle, he talks of holding the unity of the Spirit in the bond of peace, as members of the same head and body, uniting their force for the common Truth, against the pernicious Adversaries thereof: And in the next page saith, That he hath already told the Episcopal Brethren, That Bishop Usher and he did fully agree in half an hour; but saith, That the wound is yet unhealed betwixt him and Tombs; for he never treated with Tombs about such a matter, but saith, he is confident that they should agree in one day upon terms of common charity and forbearance: So that to men of understanding it appears, that Baxter is agreed with the Bishop and the Episcopal Brethren, but not with Tombs no● the Congregational Brethren; and further, it is manifest from his own words, and according to his limit and time of treaty, that he could agree with twenty four bishops as soon as with Tombs, for all their pretended unity and agreement; for the●e is twelve hours in a day, and he agreed with one Bishop in half an hour. So we seeing their book begin with such ly●s and confusions, we know the whole Volume and effects of it will minister nothing else to the people; the strength and force of those two lately pretended brethren joined against the Quakers, in their two Epistles, and nine see ●on●, in which i● thirty arguments and ten reasons against the sufficiently and spirituality of Christ's Light wherewith he hath enlightened every man which cometh into the World; yet for want of knowledge, and because of darkness, speaks against themselves, and prove● that which they would disprove, as by something following may be made manifest.  
1. As first, the charge against the Quakers in the 15 th' page of their book, is, That we put darkness for light, in that we make a natural Light, which is but darkness in spirituals, as if it were to be heeded as men's rule in all sorts of duties, and knowledge of the things of God.  
Ans. This charge is false; for we do not make any natural Light if heeded, as men's rule in any duty, nor to the knowledge of God; neither have ever held such a thing; but this is the way of old of all slanderous tongues, first to lay down a false position of their own, and then disproving it, makes people believe that they have confuted an error, when they have but proved their own words false; and so boasteth in a vain show, as David saith, Psal. 39.6. proving nothing against us.  
Again, John Tombs saith, page 28. That C●●●st makes men's hearts void of Light, till they be enlightened with his Light, and that every man till he be enlightened by Christ, wants Light to guide him in the knowledge of his duty, and the way to salvation.  
Ans. But in contradiction to that, in page 11. he saith, that Christ ascended far above all Heavens, that he might fill all things, to wit, with his Light, Eph. 4.11. So here he hath answered himself; for if Christ that is ascended, doth fill all things with his Light, than he doth not make men's hearts void of Light. In page 17. he saith, That Christ enlightens the world with the knowledge of God, as the Prophet of the Church; and if so, than men want not Light to guide them in the knowledge of their duty, and the way to salvation; so herein he hath answered himself, to his own confusion.  
Again in page 43. he saith, That none of the Gentiles not barbarous people, who had not the Scripture, nor such other teachings as God's People were taught by, had the Light within them; which might be a complete and safe rule or guide to them for the pleasing of God.  
Ans. In contradiction unto which, he saith in page 60. that Christ as the Mediator, enlightens with spiritual Light every man that cometh into the World; and pag 62. That he enlightens Gentiles as well as Jews, with a spiritual Light. And page 63. that Christ as the Sun of Righteousness was to enlighten all Nations. So then, if those latter be true, than the former is false; for if all that come into the World, both Jews and Gentiles, be enlightened with a spiritual Light by Christ as their Mediator, and as he is the Sun of Righteousness, than they do not want a Light within them, which is a complete and safe Rule or Guide to them for the pleasing of God; and so by this the Quakers Doctrine is approved and made good, instead of being disproved.  
Again, that John Tombs may appear to be wise above what is written, he goes about to prove many Lights under several names and distinctions; as page 12. he saith, There are Lights that like ignis fatuus, foolish fire, lead men into dark places, lakes and bogs, wherein they that follow them, perish. Secondly, There are lights that for a while lead men in the way, and then soon go out, and so leave men in darkness and perplexity. Thirdly, That there is an amazing light, that doth by its brightness strike dead, and cast down to the Earth, Rev. 1.16, 17. Acts 22.6.11. Act; 9.9. Fourthly, Christ is an excelling light, not striking dead, nor casting down; nor blinding, Fifthly; That there was a light in the law, but it was imperfect. Sixthly, That there is a bodily light in animate bodies. Seventhly, That there is a natural light of Creatures. Eighthly, There is a rational light of men, pag. 16. Ninthly, That there is a Scripture-light; and (saith he) the Word which is written in my Bible, shall be my light, page 80.  
Ans. In that which is abovementioned, he appeareth to be puffed up by vain conceits, imaginations and distinctions, above what is written in the Scriptures of Truth, till he manifests himself to be wholly in darkness, not knowing what he saith, nor whereof he affirmeth: For where doth the Scripture speak of any Lights like false fire that leads men into dark places, Lakes and Bogs? but we read in the Scriptures, that he that walks in darkness, knows not whether he goes; and there is the perishing in the Lakes: And where doth the Scriptures speak of such Lights as for a while lead ●●n in the way, and then go out when men are in the way, and so leave them in darkness? And where do the Scriptures speak of a natural Light, and a bodily Light, and a rational-Light, and a Scripture-Light? And whereas thou speakest of an amazing light, that by its brightness doth strike down dead, and cast down to the Earth, and brings Rev. 1 16, 17. Acts 22.6, 11. Acts 9.9. whereas it saith, That the light of Christ's countenance was as the Sun shining in his strength, which when John saw him, fell at his feet dead; and Paul with the light was struck down; which Light appearing to John and Paul, was Christ; yet in the next words contrary to the Scriptures and thy own assertions, saith, That Christ is an excelling light, not striking dead, nor casting down, nor blinding: And so thy words is but as a heap of confusion and contradiction one unto another, and to the Scriptur●●; and so in a few words thou mayst be answered, even with thy own darkness; for if thou knew the Light of Christ in the least measure, it would keep thee out of the line of this confusion; and then thou would justify those whom now thou condemns and falsely accuseth to be guilty of thy own devisings.  
Again, Another contradiction concerning the Light, from page 33. thou sayest, That light from Christ as Creator, is conferred upon all men without exception of any person: And to contradict it, in p. 37. he saith, that the Gentiles are without light. And p. 66. that Christ enlightens Gentiles as well as Jews, with his spiritual light.  
Ans. So to what end is all thy preaching and printing, but to utter forth thy own confusion? And dost thou think that all people are blind as thyself, that cannot see plain contradiction? Nay, for the light is risen in which thou art seen, if thou hadst more subtlety, craft and guile to cover thyself withal, than thou hast; but thou hast appeared naked, that every one may see thy shame.  
Again, John Tombs in the 26. page saith, that in this life they that are born of the Spirit, are flesh; whereas Christ saith, He that is born of the spirit, is spirit.  
Ans. Herein thou art imprudent to place these two contradictions together, and to set thy lie before Christ's Truth, to make people believe, that although Christ said, He that is bor● of the Spirit, is Spirit, yet it is not so; for he that is born of the Spirit, is flesh, sayest thou; and to prove thy lie against his truth saith, that the new birth which makes us no longer flesh and blood i● that se●ce, is not the birth of water and of the Spirit mentioned Job. 3.5. but the Power of God by which he will raise us up, 1 Cor. ●. 14. the birth of water nor the Spirit, John 3.5, 6. is here in this life, th● other is not till the resurrection. Ans. Herein thy proof is as false as thy lie beforementioned; for ●hat which is born of water and of the spirit, is spirit, and also the power of God b● which we are raised up, is witnessed in this life, whereby the Apostle said they were made members of Christ, and were joined unto the Lord by that one Spirit of which they were born: And is this the Faith which thou begets people into, that they cannot be born again in this life, of the Spirit? So they have believed and followed thee long enough; for they were but in the fleshly birth before thou came amongst them, and are so yet, and must not be born of the Spirit by thy doctrine, while in this life, until the resurrection; and so that they may believed thee, and not Christ, thou strivest to keep them from minding of his Light within them, whereby they should be led to believe in him, which saith, They that are born of the spirit, is spirit; and that they must first be born, before they ca● enter into the Kingdom of God.  
Again, pag. 29. saith, That of such corruption as David was guilty of in the matter of Uriah, want of Light to guide in the way of happiness, is a chief part.  
Ans. David did not want Light as the cause or chief part of his sin, but was disobedient unto the Light which he had received, and that was the cause why he did the thing that was sin against the Lord; but in this, as in the rest of thy Book, thou wouldst charge all iniquity upon the want or insufficiency of the Light, and not upon the creatures disobedience to it; and so contrary to the Scriptures, would make man's destruction not to be of himself, or his separation from God not to be by his sins, but the insufficiency of the Lights and so accuseth the Light, and not the darkness; and accuseth God, ●nd not the disobedient man; and so a●t become a fighter against God, Christ, his Light and servants; and hereby thou ●rives to serve the wicked one, who rules by the power of ●arkness in the disobedient, by raising thy strong Arguments ●nd Reasons against the sufficiency of the Light to lead God, ●ome of which arguments I shall mention, that thereby people ●ay understand all the rest, which are empty and foolish as to ●hat which thou intends them.  
Argument from Psal. 81.11, 12. But my people would not hear●en to my voice, and Israel would none of me; so I gave them up to their ●wn hearts lusts, etc. Whence I argue, That Light in man cannot be a ●afe sufficient guide to a man in his way to God, to which the leaving 〈◊〉 person is reckoned as the greatest curse and judgement; but to leave a ●erson to his own imagination and lust, to walk in his own counsel, which 〈◊〉 all one as to leave him to the Light within him.  
Ans. Thy Argument is not agreeable unto this Scripture, ●hich thou makes as the ground of it; for because Israel did not hearken to God's voice, no● would none of him, therefore he gave them up to their own hearts lusts; therefore sayest thou, ●he Light is not a sufficient Guide: First, thou shouldst have ●roved that the Light of Israel which is a fire, Isa. 10.17. and ●he holy one as a flame, was not sufficient; and thou shouldest have proved that the giving of them up to their own hearts ●usts, was a giving of them up to that Light within them: In ●his thy false and foolish Argument thou sayest, that God reckons it the greatest curse to leave a man to the Light in him; which Light before thou hast confessed to be spiritual, and to be the Light of the knowledge of God; and now thou sayest, To leave man to the Light, is to leave man to his lusts and imaginations: What, is now Light become lust and imaginations? Why then doth thy Brother Baxter in his Epistle tell us, that it is to be harkened to, and obeyed? What are you now agreed to call the Light darkness or lust? and when you have done so, that men may hearken unto it, and obey it? Here is breaking of the command, and teaching others to do so. In page 68 of thy Book thou tells us, That the Teachers of the Law did teach many things right about God's Being, Works & Worship, and yet thou sayest, that in other things they were as blind as Moulds: But in this hast thou not much more condemned thyself to be more blind than they are? for they taught Christ aright about God's Being, Works and Worship; but thou hast taught things false about these things; for the Teachers of the Law did never say, That to leave men to the Light was the greatest curse; but said, That Light is sown for the righteous, and gladness for the upright in heart, Psal. 97.11. And said also, that the path of the just is as the shining Light. Neither did they ever call the Light lust nor imagination, as thou hast done; but when thou art sober, and seest thy confusion, consider whether it be not rather the greatest curse and judgement from God, to leave a man to his own darkness and ignorance, (as thou art) because he hates and despiseth the Light which should lead him to knowledge and understanding of God, and of his ways; and is it not Justice in God to give you up to the darkness of your own hearts and lust, which thou falsely calls Light, seeing it is your daily exercise to study, p●each & print against the sufficiency of Christ's Light, which people should believe in, and obey, and which is the path of the just, and way to God, out of that darkness which hath blinded your eyes even so far, that you cannot see your own words, much less the Truth of God, as it is manifest unto them that walk in his Light.  
And in thy next Argument thou sayest, That because the Mystery of God was hid, and Life and Immortality not brought to light to the Gentiles, therefore they had not a light within them as a sufficient guide to God.  
Ans. Thou mightest as well have said in plain words, That Christ who was given a Light to the Gentiles, was not able to reveal the mystery of God, nor bring life and immortality to light, because some were ignorant of it; but contrary to thy false Argument, Christ was given a Light to the Gentiles, w●ich light did reveal the mystery of God, life and immortality to them who did receive him; and those that did not receive him, though he was given for a Light unto them, because they did not receive him, therefore was those things hid, and not because the Light was not sufficient.  
1. Argument, Rom. 8.9. Now if any man have not the Spirit of Christ, the same is none of his: Whence thou argues, They have not light within them sufficient to guide them to God who have not the Spirit of God: but every man hath not the Spirit of God; Ergo.  
Ans. But the manifestation of the Spirit is given to every man to profit withal, 1 Cor. 12.7. Which manifestation being obeyed is able to lead man to God, so that there is no insufficiency in the Spirit or Light, in which God hath manifested something to every man, and therefore if every man be not guided by it unto God, it is because he doth not sufficiently obey and follow it.  
12. Argument, From Matthew 11.27. John 14.16. Where thou Argues, they had not a light within them sufficient to guide them to God, to whom the Son did not reveal the Father, who did not go by the Son as the way to the Father, but the Son did not reveal the Father to every man, nor did every man come to Christ, John 1.5.10. Ergo.  
Ans. The cause why they had not life, and did not come to the Father, was because they would not come unto him that they might have Life, Joh. 5.40. and not because his light in them was not sufficient; for these Jews did for a season rejoice in the Light; which if they had continued in, would have led them to the knowledge of the Father, and of the Son, as those of understanding sees in those Scriptures which thou hast asserted; and so thus in all thy Arguments to manifest thy Ignorance of the Scripture and of the Light, instead of charging men's guilt of disobedience, thou charges the light of Christ to be insufficient; for they that did love and receive the light which Christ had enlightened them withal, to them it was given to know the Mysteries of the Kingdom of Heaven; but to those which did hate, reject and count it insufficient, those things from them was hid, and their rejection was the cause of hiding those things and not the light; and this may answer the most of thy Arguments, and let thee see how thou stumbles because thou hates the light which should discover unto thee both the cause of knowledge, and of ignorance, and the ground from whence they both arise.  
In many other of thy Arguments, thou proves nothing thou intendest, but accusing falsely the Quakers, as in the 15, 16, 17.21, 22. Arguments: where thou sayest, That they forbid People to sea●●h the Scriptures in those words page 48. Christ saith, Search the Scriptures. Quakers say no, but look to the light within you; and that their opinion makes a supposed light within each man, a safe rule and guide to each man, and is erroneous. Thirdly, That the opinion and practise of the Quakers are evil, in making every man a Teacher, and makes neealess the Teachers set by God for the work of the Ministry. Fourthly, That their Opinion is impious, and that they make it unnecessary to pray for the Spirit to enlighten men's Eyes i● the knowledge of God. Fifthly, That their Opinion is pernicious, which makes man to lean to his own understanding, be wise in his own Eyes and in his own conceit, and that they bless men in following their own light. Sixthly, That the Quakers place all their Godliness in following their own supposed Light.  
Ans. The ground of all those Arguments is false, and every particular thing herein charged against the Quakers is false; for they have not denied tha● men should search the Scriptures, neither hath their Opinion and practice made every man a Teacher; Neither is it their Opinion that it is unnecessary to pray for the Spirit to enlighten men's eyes in the knowledge of God, but do pray for it and for our Enemies, so far that their eyes may be enlightened that they might see their own darkness, and then they would not so falsely accuse u● of things that we never affirmed, but was always contrary to, and we never made any man to lean to his own understanding, but do turn men to Christ's light, which lets them see their own understandings which is false, and brings them to the true understanding of Him whom the Father hath sent into the World, which brings them from being wise in their own eyes and in their own conceit; neither do we bless men in following of their own light, but we say they are bleswd who follow the light of Christ and walk as he walked: and see never did place any Godliness in following our own supposed light, but in Christ who hath really enlightened us do we place all Godliness; and all are ungodly that do not walk in his Light, but hate and despise it, and falsely accuse those that walk in it; but well may they accuse us to be erroneous and impious for walking in the Light, when they have accused the light itself to be but lust and imagination; but in this they know not what they do, and therefore we pray to God to forgive them, And whereas again we are charged Page 47. to make the coming of Christ into the World to be needless and useless, by saying that he hath enlighteneth every man that cometh into the World; that charge is contrary to the Truth; for in this we make h●m useful and needful to all people: Christ was as a Light in the World, and as a Teacher to the Saints of Old, and to Moses who bore his reproach, and to the Prophets which prophesied of him before that in the fullness of time he appeared in the similitude of sinful flesh, of which appearance the Apostles were witnesses; and so to preach him as a Covenant to the Jews, and as a light to the Gentiles, before he so came into the World, was not an Error; much less now when he is come and hath so appeared, for us to say that he is the true Light which hath enlightened every man that cometh into the World that every man thtough him might believe is not an error, but is the way to Salvation.  
And whereas several other Arguments is made upon false grounds, as that the supposed light in a man may lead him into a way whose end is death, this only belongs to thyself, thou art guilty of it; for the true Light would have led thee to have spoken Truth, and to have accused no man falsely, and would not have suffered thee to have opposed by plain contradiction Christ's Words, nor to have perverted the Scriptures in making them a ground for thy false Arguments; and so that Argument against thyself stands, and that thy supposed light leads into a way whose end is Death. Again thou sayest in some of thy Arguments, If every man have a light sufficient to guide him, than there needs no transforming nor renewing, nor putting off the Old Man, nor should be no foolishness, nor need of a Rod of correction, nor need any train up a Child in the way he should go, nor need not learn children's Literature or good manners, and other things of the like Nature.  
Ans. This is as if thou shouldst say, that Christ is come into th● World to Teach, to Redeem, to Renew, and to Restore, and to Reform, and to do all these works in them and for them, but they need not believe nor obey, nor Worship, nor put off the old Man, nor Pray, nor Preach, nor Learn, because he is sufficient as to all those things; but this we say, though Christ and His Light be sufficient to lead men to the Father, and that though thi● Light do shine in the darkness, and convince man of his evil deeds, yet his mind must be turned unto it to obey and follow it, which is that only which leads to the Father: but though Christ become a Light into the World, and be sufficient and a safe guide, yet none comes to the Father by Him, but those that believe, follow and obey his Light, and do put off the Old Man with his deeds, and be renewed in the inward of their minds, and do deny conformity to the World, and do hear him in all things, and learn of him; so this our Doctrine shall be approved true unto all that come unto God by Christ.  
Again John Tombs in page 5. pretending to answer the Quakers Objections (which was never by them Objected) goeth about to pervert the Scripture, Luke 17.21. Behold the Kingdom of God is within you, saith, To his apprehension, it is more truly rendered among you, so that in his apprehension, he would make a more certain rule and form of words then the Scripture, so in this he doth not answer our Objections, but contradicts Christ's words, and to prove his apprehension, he saith, That the Light within each man cannot be meant the Kingdom of God, for the Kingdom of God is a thing that was not before Christ's appearance in the flesh, and was taken from the Jews and given to the Gentiles.  
Ans. Here thou wouldst make people believe strange things, or Preach a new Doctrine which hath not been heard or read of before: thou hast said, That the Word written in the Bible is thy light, but there is not such a Word written in that Bible, that saith that the Kingdom of God was not before Christ's appearance in the flesh, but thou may find it written in the Bible, that his Kingdom is an everlasting Kingdom, Dan. 7. Was not the Kingdom of God before the World was? was not the Kingdom of God in the time of Enoch, Isaac and Jacob, Abraham, Moses and the Prophets? And when the Apostles did Preach the Kingdom of God was come nigh unto them, and was at hand, did they not Preach that which was in the beginning? But herein it is manifest, that thou neither own Scripture Light, nor Scripture Words, but this Doctrine few will believe, that the Kingdom of God was not before Christ's appearance in the flesh; And therefore it is returned back upon thee, that thou mayest see and be ashamed of what thou hast declared from thy darkness,  
Again in page 55. another Scripture thou goes about to pervert, Col. 1.27. Christ in you the hope of glory, but thou wilt not have it in you, but to you, and so denieth both the truth of the thing, and the Scripture words; for the Apostle saith, That this is the riches of the glory of this Mystery among the Gentiles, which is Christ in you, the hope of glory, but against the Mystery and glory of it thou hast set thyself to oppose; and also that history thou wilt not own to be true, and herein thou art guilty of that whereof thou hast accused others, and herein thou wouldst make it appear to those that would believe thee, that thy false apprehensions is the light of Scripture, and not the Scripture thy light, as before thou said it was.  
And in the same page 55. thou sayest, It is a mere fantastic delusion, to imagine a Christ in themselves different from that Jesus Christ born of Mary, who is the Saviour of the world.  
Answ. If so, than thou ownest that Christ as abo●e mentioned is in those that do believe, except thou wilt deny that any Christ is in them, contrary to the Scripture, 2 Cor. 13.5. and this which thou hast here affirmed, thou and thy brethren will not own, unless you deny what you have formerly preached and printed.  
Again page 41. thou hast accused Paul falsely, saying, that Paul followed the light within him, and yet he accounted this his great sin, Act. 26.9. 1 Tim. 1.13.  
Answ. Paul in these Scriptures doth not say that he followed the light within him, but he followed his thoughts which led him to do many things contrary to the name of Jesus; and what he did it was ignorantly in unbelief, and that was his sin, and not following the light within, but if it be sin to follow the light within, why doth Baxter and thou say, that a man should hearken to it, follow it, and obey it. And Baxter saith, that he is no Christian that denies it; and so here thy reverend brother hath proved thee to be no Christian.  
Again page 50. thou sayest, If David had had a light within him of itself a sufficient and safe guide to God, he should not have been jealous of his own heart and thoughts, so as to need God to search, know and try him; but it is otherwise with David, and therefore he knew that he had not a light within him, as a sufficient safe guide to lead him into the way everlasting.  
Answ. D●vid saith, Psal. 119.11. Thy word have I hid in my heart, that I might not sin against thee; so that contrary to what thou hast affirmed, he knew that he had a light within him, which was sufficient to lead him to life everlasting, and this light in him was that which made him jealous of his own heart and thoughts, and let him see that he had need of God to search, prove and try him, lest iniquity should be found in him; but what Prophet or Apostle is it that can escape thy slanderous Tongue, who affirmeth that the Word of God is not a sufficient guide to lead unto him? before thou saidst, a supposed light was not sufficient; but here thou hast accused the word of God with insufficiency, and David that he did not know such a light in him, and so wouldst make him like unto thyself, a giver forth of lies in writing.  
Again page 55. thou sayest, The light within each person is by creation, and inward work of the Spirit; but the Gospel is the w●rd brought to our ears by preachers without us, which is never received by many of those to whom it is preached.  
Answ. In this thou hast said more of the light within each person than thou hast heard the Quakers say of it; for thou hast here affirmed, that the light in each person is an inward work of the Spirit, and thou hast made it to be more inward, spiritual, and effectual than thou hast made the Gospel to be; for the Gospel thou sayest, is but the word brought to your ears without you, and by m●ny never received; but the light of each person is a work of the Spirit, which is more than words outward to the ear; so why hast thou so much contended against those who say Christ hath enlightened every man with his light which is spiritual, when as thou not only confesseth all is enlightened, but saith, That each person ha●h a light within by creation and inward work of the Spirit; but whether thou plead for or against the light in every person, it is but from ignorance and darkness, both concerning the light and the Gospel which is preached in every creature; and so whether thou own or disown the light in words, it is manifest thou art out of the life of it, and knows not the spiritual work by it; So these things are written unto thee that thou mayest see thyself, and put thy mouth in the dust, waiting in silence, if so be there may be hope.  
Again page 65. thou sayest, The Apostle denies men's calling 〈◊〉 the Communion of God's grace to be universal, 1 Cor. 1.9, 24, 26. And again in page 66. saith, The Apostle then commanded every man every where to repent, Act. 14 16. Act. 17.30.  
Answ. Herein thou hast contradicted thyself, but yet falsely accused the Apostle; for he do●h not deny men's calling to the universal grace in the Scriptures mentioned, 1 Cor. 1.9, 24, 26. but doth bear witness to their calling which was already come into the obedience of the truth, and so all men every where was called to repent, according to Act. 14. and 16. which is Universal and the free grace of God which bringeth salvation hath appeared unto all men, Tit. 2.11. by which all is called unto repentance, and to the knowledge of the truth that they might be saved; which call is universal.  
Again page 33. thou sayest, Where lust imprisons light, where corrupt affections put out the lamp of truth, there is no entrance of the light of Christ into the soul.  
Answ. Where then is that light which lust imprisons, and where is that lamp of truth which corrupt affections put out? if it be not within, and if no light of Christ be entered into the soul, how can it then be imprisoned or put out, if it never was there, nor never shined? but this is like the rest of thy confusion.  
Again page 85. thou sayest, Light within you, whatever Quakers tell you, will leave you in perplexity.  
Answ. They shall be left in perplexity which do not walk in the light which we have spoken of and declared to people, and this is that only which leadeth out of perplexity into the knowledge of God and unity with him, wherein is the peace and rest of all that in it walk.  
But where didst thou learn those revile against the Light, or from what sort of thy divers Truths doth those words proceed from, seeing thou sayest there is two sorts of Truth? Metaphysic Truth, and Logic and Moral Truth, and whether is Christ another Truth than those, seeing the Scripture mentioneth no such name as Metaphysic, Logic and Moral Tru●h, and no other Truth do we own then that which the Scripture declareth of Christ to be the Truth, who hath enlightened every man which cometh into the world, which light leadeth them that obey it out of perplexity.  
Again, page 68 Thou sayest, Let us be wise therefore so to use candles that we do not burn day light.  
Answ. The light of the day comprehends thee, and sees all thy works and words; and seest thou hast lost thy wisdom and understanding of the light which the day brings forth, and so though thou light thy candles in foolishness, yet thou cannot burn the day light, although thou strive to do it; but thou mayest read in the Scripture, that a fool when he holdeth his peace, is counted wise, and he that shutteth his lips, is esteemed a man of understanding, Prov. 17.28. So if thou hadst learned to be wise thou wouldst have been silent from that which thou hast preached in thy nine Sermons, which is but sparks of thy own kindling, or candles of thy own lighting, the end whereof is to burn daylight which is arisen, and hath shined forth and cannot be quenched by all thy candles, doctrines, nor arguments; for it is as impossible for thee to quench or hinder the shining of that light which is now risen, as for thee to light a candle, and thereby quench the light of the Sun in the natural day; and so that Scripture is true unto thee before cited, for if thou hadst been silent, people would have esteemed thee a man of more understanding, although inwardly thou hadst been the same, but not outwardly so made manifest as thou art.  
Again, thou tellest us of thy enjoyments, page 32. saying, that the best enjoyments or best habitation here, is no better than lying upon a bed of Thorns, or on the Mast of a Ship, where winds, storms, and perpetual toss take away all rest.  
Answ. Then thou dost not yet enjoy Christ, neither art built upon the Rock which cannot be moved, neither art thou come to the Faith which they that believe are entered into his rest, and so thou hast truly numbered thyself among the wicked, which are as a raging Sea that casts up mire and dir●, and so art in the perpetual toss, and so art such a one as the Apostle speaks of, beguiling unstable souls, for how canst thou bring any to the enjoyment of Christ, when thou thyself art a stranger to that experience, and how canst thou establish others, when thou thyself art so unstable to be tossed with every wind as the Mast of a ship; And what wouldst thou gather People unto? To a bed of Thorns, or to the top of the Mast of a Ship, where they should enjoy nothing but continual toss; therefore seeing thyself to be in that condition, cease from opposing of that Truth which brings People to their true rest, where they may lie down in peace and nothing make them afraid, (as they cannot do upon the top of a Mast) and which Truth brings them to be as Mount Zion which cannot be moved, nor their rest taken away, and who are not as Children tossed too and fro with every Wind of Doctrine, which hath been Preached by such as have seemed to be somewhat in words and pretences, but when tried is found nothing but Emptiness and Vanity.  

An Answer to Richard baxter's Queries.  
1. Query, HOw comes it to pass that all Nations that never heard the Gospel are utterly void of faith in Christ, when the Nations that have the Gospel do generally know him more or less.  
Ans. The Apostle saith, they have all heard, but they have not obeyed the Gospel, Rom. 10.16 18. And the reason why all Nations are void of Faith in Christ, is because they have not obeyed and believed that Gospel which is Preached in every Creature, and the Nations which have that which thou calls the Gospel, to wit, the letter, are as void of Faith in Christ as those which have it not, and as void of his knowledge; for the Gospel is the Power of God, Rom. 1.16. And it is the Light of the glorious Gospel shining in the Heart, which gives the knowledge of God in the Face of Jesus Christ, which light while thou opposest the Gospel from thee is hid, and the eye blinded which should see it.  
2. Que. Why did not the World believe in Christ, even Generally before his coming, if reason was then a sufficient light?  
Ans. This is an Ignorant and unlearned question, who hath said that reason was then a sufficient light; or who doth say that reason now is a sufficient light, but thyself; but the reason why the World did not believe in Christ both before and since his coming, was because they hated the Light in which they should have believed, and was despiteful against the spirit of Grace, and all its appearances, as thou and Tombs art at this time.  
Qu. 3 Why did Christ preach himself while he was on Earth, if the people had all sufficient light before?  
Ans. He preached that they might believe and obey the Light which they had, which was sufficient, that thereby they might be made children of the Light, John 12.36. & to turn their minds to the Kingdom of God which was within them, Luk. 17.21. For this end was the preaching of Christ, and the Apostles, Pastors and Teachers of his Church; for although Christ was given a Light both to Jews and Gentiles, and this Light shined in their hearts, yet their minds were to be turned to it; and they obey and follow it as the way to salvation; otherwise it was their condemnation.  
Qu. 4, & 5. Why did he send his Apostles to preach through the world, if the people had sufficient light before? And why did he set Pastors and Teachers, if all have a sufficient light in them?  
Aasw. As the Father sent Christ into the World, so did Christ send those Apostles, Pastors and Teachers into the World, Acts 26.18. He was sent to turn them from darkness to Light, and from the power of Satan unto God; so that although there was a Light which was sufficient, and the power of God was sufficient, yet they must be turned to it, and obey it, or else they were not saved by it; but Christ was a sufficient Light given of the Father for a light & a guide to the Jews and Gentiles, before the Apostles preached him; but thy questions are as if thou shouldest say, If Christ or his Light be sufficient, and if he did come into the World both to Jews and Gentiles, why need any preaching, or bid others to obey and follow him, seeing he is sufficient? the Apostles did not preach another Light than that which had already appeared before they preached, and that which had enlightened every man come into the World; and they said that all the Nations of them that are saved, must walk in his Light; and so though the Light was come, and also preached, yet none by it was saved, but they which did receive, believe and walk in it, and for that end was it preached in the World.  
Qu. 6. Why do the Quakers ge up and down teaching man their own Doctrines, if all men have sufficient light already?  
Ans, The ground of the Query is false; for the Quakers do not go up and down teaching men their own doctrines, but do teach men the Way of God plainly, and do instruct the ignorant, and him that is out of the Way, and do turn men to that Light which is sufficient to lead them to God, and which will lead them from all Hirelings who make merchandise of souls, bodies and estates of men for their dishonest gain; and this Light of Christ (by which men are enlightened) doth justify us in our going up and down in teaching men to deny all ungodliness, and all the World's lusts with which many are defiled, and in which many are kept by those who deny the Light, and speak evil of it.  
Qu. 7. Why do they cry out against us as being in darkness, when all m●n have sufficient light within them?  
Ans. You are in darkness, because you hate the Light; and while you do so, your deeds are evil, and we cannot but cry against you, as Christ and his Ministers did against those who were haters of the light; and what thougst the l●ght be sufficient? that's nothing to your justification, while you rebel against it, And you shall know that the Light is sufficient to condemn you, if you do not obey it, to be led thereby unto life eternal.  
Qu. 8. Will they pray for more Light and Grace, or not? if not, they are impiously proud; if yea, thin it seems they have not yet Light and Grace sufficient.  
Ans. The Lord said unto Paul, My Grace is sufficient for thee; and yet Paul prayed for more grace, and was not impiously proud, as thou hast charged us; and the Apostle said, 2 Cor. 9.8. God is able to make all grace abound towards you, that ye always having all sufficiency, may abound, etc. So that these Corinthians had sufficiency of grace, and yet were to abound, and they were not impiously proud in praying for more. And though this to thee be a Mystery, yet to us it is plain truth; and we are no more guilty in this then the Saints were.  
9 Que. Whereas they say the light within is sufficient if obeyed, the question is, whether it be sufficient to make men obey it?  
Ans. The light is sufficient, and hath sufficient power in it to make men obedient if received and obeyed, yet by the power of self no man either receives or obeys it, but the command is of it, & the power from it by which men do believe and obey; so that though this be a Mystery and Parable to the Ignorant, yet it is plain to him that understands the leadings and power which is in the Light.  
10. Que. But how can any light be sufficient to reveal that which is not manifested by it, or by any Revelation that doth accompany it? No l●ght nor Revelation among the Heathens in America doth tell them that Christ was incarnate, died, rose, ascended, or intercedeth for us; or is the King, Priest or Teacher of the Church, or will raise the dead, and judge the world; how then can their Light be sufficient to help them to the belief of this? I think it's past controversy that no man hath sufficient grace for salvation till his last breath, etc.  
Ans. The ground of this Query is ignorance, to ask how can any Light be sufficient to reveal that which is not manifested by it; to manifest is to reveal; but for thee to say, how can it reveal that which is not revealed by it, is nonsense: And whoever hath affirmed that the light hath revealed that which is not manifested by it; but this light which thou so hates, the least measure of it being received is sufficient to manifest thy darkness and foolish questions, and to manifest thy Ignorance of the things of God; and the Light of Christ is the same in America which it is in England, and those Heathens in America who love the Light of Christ and walk in it, although they have not the Scriptures, doth know more of Christ, his Life, Death, Intercession and Teaching, than those Heathens in England, which have the Scripture of those things, yet hate and despise the Light which gives the Knowledge of Christ, and of his work of Salvation, and those Heathens which fear God and work Righteousness shall be accepted of God and counted Christians, when those called Christians which neither fear God nor work Righteousness, but despise his light and deny the sufficiency of it, shall be accounted Heathens.  
And whereas thou thinkest its past controversy, that no man hath sufficient Grace for Salvation till his last breath; by this thou wilt make it without controversy that the Scripture is false, and not to be believed; which Scripture if thou want, what hast thou more than the Heathens in America, but rather a great deal less: Had not the Apostle Paul sufficient Grace when the Lord said, My Grace is sufficient for thee, 2 Cor. 12.9. And had not the Corinthians sufficiency of Grace, 2 Cor. 3.5. whose sufficiency was in God, and from God to them made manifest; and had not they sufficiency in all things, 2 Cor. 9.8. And was Paul with those Corinthians at the last breath, when those things were spoken; but thy thoughts have deceived thee, in thinking such a thing to be past controversy; for thou must be both controverted and contradicted, while thou thus in thy extremes and floods of fury, sets thyself against the Truth, as it is made manifest in us, and also in the Scriptures.  
Again thou sayest, Thou thinks it is time for men that have any sense of the common interest of Christianity & Reformation, to lay by these contentions that have brought you so low, & almost made you a prey to the common Romish Adversaries, (saying) the Lord grant it be not too late.  
Ans. Art thou now sensible of the emptiness in, and the disadvantage which thou gets by thy contention; and thou may well see it, if thou be but sober, how the Romish adversaries may have advantage against thee, condemning that in them which thou allowest in thyself; and thou mayest have a ground of jealousy in thee that it is too late; But as for an interest in Christianity and Reformation, thou art far from it, who art striving to keep people from the Light, by which people should be reform, and by which they should be led into the life of Christianity. And although thou confessest, that you are brought low by contention, and by too eager disputation, yet again thou exalts thyself and thy Brethren, as if you were above Christ or his Apostles in the Work of the Ministry; for thou sayest, How few did Christ convert, that spoke as never man spoke? And how many places did the Apostles preach in, where they converted not one for a hundred that some of you see converted in one Parish. And thus thou defames Christ and the Apostles Doctrine, to set up thy own; bu● if thou do not as well deny the Scriptures; as Christ and the Apostles Minstry, thou mayest read how that three thous●nd were converted at one Sermon; and If thou truly consider and try thy own Work, thou wilt see that all the Sermons which ever thou hast preached, hath not converted one in thy Parish into the State of a new creature, where all old things are done away, and all things are become new, and so thy boasting thereby may be ended.  
Again thou sayest, That you do not fear that quaking should become the Nations Religion, we know those squibs will soon be out.  
Ans. If it were but a squib that would so soon be out, what need you make so much a do about it, and bring forth so many floods, and draw dry so many wells to quench it? And what is the cause of such jealousies in your hearts as sometime to fear that it's too late to strive against it? And why are you so afraid that it should have its liberty in the Nation, if you think it will be so soo● out? but it is your constant practice to speak one thing, and to think another; for this which you say is but a squib, will be as an everlasting burning, that none shall be able to quench it; and it is the powerful appearance of the Lord from Heaven; and who may abide the day of his coming? or who may stand when he appears? Not those who have contemned his Light, and reproached the children of it; not those who preach for filthy lucre, who serve not the Lord Jesus Christ, but their own bellies, who make merchandise of souls for dishonest gain; but he that walketh righteously, and speaketh uprightly, he that despiseth the gain of oppression, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil, such a one loveth the appearance of him who is come a Light into the World, and loveth the children that walk in his Light; for he that loveth him that doth beget, loveth also those that are begotten of him, who walk in his Light; but the Wicked shall become silent in darkness; and many who have used their tongues, and said, Come Lord Jesus, come quickly, shall not be able to stand when he appears, nor to abide the day of his coming, which to them that hate him, is destruction; but to them that love him, is everlasting salvation. And this is the day of his appearance, in which blessed are they that are not offended in him.    

Truth and Innocency, Clearing its self and its Children;  
Being declared in a few words, which in this day of striving, and of the Lords power, is brought forth in many, against the deceveable ways of the Unrighteous, which abound and is as Mountains in every Region, Country, and County: But the Lord is now risen, to make them plain, that People may see that they are but earth, and may feed upon the top of them.  
Also in this Treatise is a Mountain of confusion, lies and slanders, proceeding from one Jonathan Clap●am, a Priest, made manifest, which swollen (as though it had been no Earth) against the Lord's Mountain, and against the way of his Holiness, which now the holy Seed which the Lord hath blessed with spiritual blessings, tread upon, as upon the Mire in the low Valleys, which is dried up; and with it they are not defiled; for the feet of them that bring glad tidings of the Gospel of peace, tread upon the top of those Mountains; for Mountains were never seen till the Light appeared, which is now brought forth, making all things manifest.  
Given forth from the light of Truth, which answereth the Truth in every man, and continues the offence of the Cross to the deceit in every man, R. H.  

To the Reader.  
In the night all the beasts of the field raven; and now many of them are come out of their Dens, into which they must be driven again; for the Lord is now coming, and his Power with him, and his day is appearing to deliver his prisoner, which hath long been in the Pit covered with darkness; and now all the Powers of Hell and Death gather themselves together that they may be broken to pieces against the Heir of God's Inheritance, which is not possible should be kept always under the power of death; & as surely as they rise up against the Lord, so surely shall they be broken to pieces; for the arm & power of the Lord is with us, & no enchantment form against us can prosper; for the Lord hath stretched forth his and touched our lips, and put his words into our Mouths, and in this day hath made us a defenced City, and an Iron Pillar, and a Brazen Wall against the whole Land, even all both Priests and People, who deny the Light of the Lord, to be the way of life, and not only against those gross Priests of the Nation, who in their covetousness after money, piercing themselves through with many hurtful lusts, having erred from the faith, and having exceeded the false Prophets in other generations, for their ill savour is so come up before the Lord, that he will cause even their own breath to devour them, and their own confusions to make them ashamed. But we have also to war against spiritual wickedness in high places, and the powers of darkness under the form of godliness, and the Beast which is risen out of the Earth, which hath Horns like a Lamb, but is as a Lion; but with one Light are they seen, and with one Power are they judged, and the secret counsel of the Lord is the strength of them that fear him, in which we reign over all the ways of unrighteousness, and works of darkness, in what appearance soever they come.  
And now to thee Jonathan Clapham, and the rest of thy company, art thou not ashamed to go under the Name of a Minister of Christ, and take Tithes, and sue men for Tithes; and thou to number thyself, and take hand with them that are persecuting and casting slanders upon the innocent? And dost thou set forth thy Refuge of lies, and dost not thou think that all people that read thy book made up with lies, will not see it, that fear God, and know that will return upon thy pate, had there been no Reply to it? The day hath declared thee; a witness shall rise up in thee against thee and thy lies; that is the Word of the Lord God to thee: What, you that be called Independents, now should be setting up your Refuge of lies, and publish them to the chief Magistrates of the Nation, they will not refuge under them, who be under the shadow of the Almighty, who do believe and obey the Truth, and fear God And what, you that be called Independents, sue men for Tithes, cast men in prison for tithes! O shame! cover your lips and faces; and you are they, the wicked Seeds-men, to sow your lies abroad, and to proclaim thyself a liar to all the Nation, to say that the Quakers deny prayer; dost thou not think all the Nation will see thee and you to be liars, who have proclaimed yourselves to be liars, in saying the Quakers be Enemies ●o prayer. We are satisfied, and a thousand of people, concerning you, your lies and slanders, and do see into what you run, and do beseech the Lord to forgive you, for you have a lamentable cup to drink; for you do n●t know what you have done in this great day of the Lord, and what you have stood against; and is it not a shame for thee and you that are called Independents, to take Tithes of them, and to sue them up to London for tithes, that you do no work for? and to cast them into prison that cannot put into your mouths, whom you do not labour for? Was ever such a company of Ministers of unrighteousness known in any age? And is not all this your fight against the Saints, and opening your mouths against them, because they cannot put into your mouths, and give you tithes and filthy lucre, and gifts and rewards, and hire. To demand hire of them that have not hired you, is not this unrighteous? You know not what spirit you are of, nor what Cup you are to drink of; the Lord forgive you. And as for thy Book, all people that fear God, will be satisfied with reading of it. And I tell thee, and all them that are called Independents in the Nation, that are suing, persecuting, and imprisoning unto death for tithes, that there is something raised up in the hearts of the people, that will not believe lies; and many of them are so far satisfied, that they know that your Books are but envy and malice, and stuffed full of lies and prejudice against the innocent, and the Truth; and some of you have a mad blind zeal in persecuting and imprisoning to death; but the Lord will be glorified in your folly; who will carry his Lambs in his Arms; and the more you write and speak against Truth, the more your blindness, madness aod folly, and lies, and dislike to the people that fear God appears; and your speaking against truth, hath advantaged truth against your folly and madness; but out of the mouths of babes and sucklings hath the Lord ordained strength, and the Lord and his high hand is with them. Art not thou and you such as the Apostle spoaks of, that serve not the Lord Jesus Christ, but your own bellies, who mind Earthly things, the evil Beasts the Apostles speak of, the slow bellies? Have not you all stained yourselves with this? Have not your fruits declared your Earthly minds? and worse than Balaam, who sue them for tithes you do no work for? doth not this load the innocent? Are you them that keep the Gospel without charge? O hide yourselves for shame; the day is appearing that the evil beasts shall go into Dens, and men shall go to their labour; but ye keep men from their labours, while you are abroad ravening in the Earth: Are you them that keep the Gospel without charge, that now call yourselves Ministers, that are suing people for tithes, and if they w●ll not give it you, cast them into prison? Now are you not clearly proved to be them that the Apostle bids us turn from, that are covetous, and make merchandise of the people, which have the form of godliness, but deny the power, which the Apostle bids us turn from, which teaches for handfuls of Barley and Corn, which have the love of money, which is the root of all evil, which while you have coveted after, you have erred from the Faith, and pierced yourselves through with many hurtful lusts, which the man of God is to fly, as you may read in Timothy and Titus, who are given to filthy lucre, and strikers, and the covetous are disapproved to be Ministers of Christ. Now its manifest that you are given to filthy lucre, strikers and covetous, and do teach for filthy lucre, and will have lucre of them you do not teach to. Your glory is defacing, and your beauty staining; God will slain it, whose end is teaching for filthy lucre, you will force people to give you filthy lucre, and do not teach them: 'Tis a shame to speak of the things you do, how such people's goods are spoiled who cannot give you Tithes or filthy lucre, which know in their consciences you to be the false Teachers for filthy lucre; take a●ay that your preaching would quickly down; & this makes you so mad and enrage●, like a Lion that wants his prey, against them that put not into your mouths. Consider, there is a check come upon you; to the Light in all your Consciences I speak, which Christ hath enlightened you withal, which lets you see your Saviour if you love it; and if you hate it, it's your condemnation. And so I am clear of your blood, be it upon your own heads.  
And as for William Jenkins Priest in Black Friars in London who put forth his Epistle for the vindication of Clapham's Book, building his hopes upon it, that it would be of singular service to the establishing of those that were wandering, and against us; now ●t is turned to the contrary; for it is of singular service unto us for making your deceit manifest unto the people from your own principles; and so those who consider the things therein published, & the answer to them, w●l labour to find a better foundation to build their faith upon; & they will see that they have long enough taken your words for a ground of their faith, which now the truth hath destroyed, that so every one may be brought to the true Foundation, him that hath enlightened every man that cometh into the world; & this is my desire to the Lord for those that read it, that with the measure of God in them (which hath no end but that God may be glorified) they may both read, understand, & then they will see what the wisdom of God is hid from, & what it is revealed unto, & the nature of the fruit of every plant will be known; for the fruit of the righteous is a tree of life; and he that winneth souls is wise. For this end have I written, to cut off the occasions of stumbling from the weak, that the way of life may be kept clear to all who desire to walk in it, and in all them that come to the way of life to walk in it, answering that of God in them, is my labour answered, and my reward received.  
R. H.   

MY Kingdom is not of this World, neither do I receive honour from men, saith the Son of God (John 18.36.) who treadeth the Wine-press alone without the City, (Isa. 9.6.) and of the people there is none to help him; and the Government is upon his shoulders, who is the Prince of the children of Light; and none of the Rulers of the darkness of this World, is any Officer in his Kingdom, which stands in righteousness; neither have they who be not guided with his Light, any power from him either to bind or lose in his Kingdom; but they who be in his Light, and in it walk, who be the Saints of the most high God, this honour have all they, to bind their Kings in chains, and their Nobles in fetters of Iron; and they be in the power, which is over the power of the Rulers of this World; and such do witness Christ to be their Mediator between God and man, even the man Christ Jesus, 1 Tim. 2.5. who thought it no robbery to be equal with God, Phil. 2.6, 7. yet took upon him the form of a servant, who said, I and my Father are one; and of him the Father gave record, and the record that God gave of his Son, is eternal life, and this life is in his Son, and this life is the Light of men with which all men are enlightened, John 1.4. and he hath enlightened every man that cometh into the World. He preached to the World with Authority, that every man in him might believe; and they that believe might not perish, but have everlasting life in themselves; and they that believed not in him who had enlightened them, was condemned already; and here was authority in his doctrine, which the Pharisees had not in their doctrine, Joh. 3.18. for they knew not the Light which Christ had enlightened every one withal, which they that believed not in it, were already condemned with it; and so their doctrine stood not in that which did save and condemn, and so it was not in the authority of the Spirit, as the doctrine of the Teachers of the World is now, out of the authority, not turning people from darkness to light, which if they do not believe, is condemned already. And a doctrine is crept into the World, which is pernicious and damnable, being against the Light, and is with the Light condemned. Of which sort is one Jonathan Clapham of Wramplingham in Norfolk, whose violence and rage is such against the Truth, that he hath not spared even the foundation of it, having charged both the Father, Son and Holy Ghost falsely, as I shall make it appear. And he hath also falsely accused the Apostle Peter, and the Church of Corinth, in his Book called A full discovery and confutation of the wicked and damnable doctrine of the Quakers. But he ha●h more discovered himself than us, and more confuted himself than us, as will appear in that which followeth.  
As first, in his Epistle directed to the Protector, the honour which God will not give to another than Christ, hath he given to another from Christ, and so denied the Power and Work of the Son of God as Mediator, saying; That the Magistrate is an Officer of Jesus Christ as Mediator, in his Political Kingdom. And he saith also in the same Epistle, That the Magistrate must not be an Officer in the spiritual Kingdom of his Church.  
To which I answer, Christ hath not a Political and a Spiritual Kingdom; for the Kingdom of Christ the Heir of God, is but one, which stands in righteousness; My Kingdom is not of this World, saith Christ, John 18 36. Now Clapham confesseth, That the Magistrate is no Officer of Christ's spiritual Kingdom, of his Church. Now to say that Christ hath a spiritual Kingdom, and a Kingdom of Policy, or Political Kingdom, is blasphemy against the Son of God, and will be taken notice of by the higher Powers. And to say, That the Magistrate is an Officer of Jesus Christ as Mediator, is blasphemy also; for what Magistrate in this Nation, or what Priest or people (besides thee) dare own any to be joined with Christ as Mediator? Was there ever any such a thing heard from any that profess to know the Scripture, to tell of Christ having a Political Kingdom, in which the Magistrate must be an Officer, but not in the spiritual Kingdom of his Church? Then why dost thou so often in thy Book press the Magistrate to exercise his Power to defend the Church, as thou callest it? This thy confusion I lay open for the people's sake, that they may be wiser than their Teachers.  
Again, the Priest saith, That Christ is the eternal Son of God, distinct from the Father eternally, etc. And, that the Spirit was distinguished from the Father and Son from eternity; as in page 17. of his Book; and that there is three Substances, and but one Divine Being.  
Ans. Here thou hast showed thyself to be brutish in thy knowledge, and to have no more understanding than a Beast which perisheth. Therefore let all People take notice, that Priest Clapham hath exhorted to try men's doctrines by the Scripture; therefore by the Scriptures he is charged to prove any such thing, as that the Son of God is distinct from the Father eternally, or that the Spirit was distinguished eternally from both the Father and the Son. Now this I also affirm, that the Devil which did not abide in the Truth, he is separated and distinguished from the Father eternally; but so is not the eternal Son of God, for he is in him, John 17.11. John 17.21, 22. And again I say, False Prophets and Hirelings are from the beginning, and from Eternity distinguished from the Father and the Son; but so is not the Spirit of Truth: So I leave it to that of God in all people, that with it they may see and know which to believe; for Christ saith, I and my Father are one; and he is not Christ without God. Therefore that damnable doctrine is denied, which saith, That Christ the Eternal Son of God is distinguished from the Father eternally. For few in this Nation are so blind (besides Priest Clapham) as either to affirm or believe such a thing; or that there is three Subsistences, and but one being: Is not a Subsistence a Being? Therefore if any other of the Priesthood in Norfolk have joined with Clapham in his Book, or do own him in these things, cover your faces together, and be ashamed that your impudence and blindness do not lead you any more to blaspheme.  
Again, Clapham saith concerning the soul, in pag. 21▪ That the soul came indeed from God, but was not of the Being of God; and that the soul is humane: And when I asked him, Whether the soul was not immortal? He said, Yea, Humane and Immortal were both one. To this I answer.  
Ans. Woe is unto that people whose Leader is a fool, blind and ignorant of God, of the Son of God, and of the soul of man, & of the Scriptures what they speak concerning these things Now if humane and immortal be both one, than every man that is come into the World, hath a humane body, than the bodies of all men that are come into the World, are immortal as well as the soul. But for your sakes who are led by such, I say, The first Adam was made a living soul, the second Adam was made a quickening spirit, 1 Cor 15.45. And you all have a Light from the second Adam, with it to see what the soul is, which was made living, and how again by Christ the quickening Spirit, it comes to be restored into the same Life; and with the Light of Christ you will see the soul, and see the Life which from Christ is manifest to quicken it up to the living God; and so then you will know the Scriptures, and the power of God, and that the Scriptures speak not of a humane soul.  
Now the Ministers of Christ which are sent to turn people from darkness to l●ght, and from the power of a Satan unto God, they are to watch over the souls of those who are turned to the Light; therefore you all in the Light wait to know the soul, and know the power of God which raiseth it up out of the death, and then you will be wiser than your Teachers, as David was; and than you will not come short of the promises which the Father hath promised, even the sure mercies of David. So in the Light all who wait upon God, come to the knowledge of the Son of God, and of the Soul, which is to be watched over, and then you come to that which is sure, even to the knowledge as David did, over all your Teachers; and so you will come to know the key of David, which will open unto you that which is sealed up from your Teachers, and so come to know the one shepherd, and the one sheepfold, and the green pastures as David fed in; and than you will not need the Priests meanings, being wiser than they, you having the key of knowledge, which they and the Lawyers have lost, as Christ hath said, Matth. 23 13. shutting up the Kingdom of Heaven against men, and from men now, as the Pharisees did then; so that you need not say, there were such then; but where are there now any such? I shall show you one; as John Clapham in the 37. page of his Book saith, That Heaven is not to be enjoyed while we be in the flesh here. Now see whether he hath not shut it up from all men while they are here: But Christ who was anointed of the Father to preach the Gospel to the poor, said not so; for he said unto his Disciples, Blessed are ye poor in spirit, for yours is the Kingdom of Heaven, Luke 6.20 Mat. 5 3. it was theirs, and they did enjoy it; neither did Christ shut it from the pharisees, but said unto them, The Kingdom of Heaven is within you, Luke 17.21. And if they had believed his words, they might have enjoyed and been Heirs of it, as the believers were. And the Ministers of Christ were to preach as they went, saying, The Kingdom of Heaven is at hand; and so they were not to shut it up from men, as the Hypocrites did and false Teachers, which say, It cannot be enjoyed while men are here. And here it appears that they shut up the Kingdom against men, and neither enter in themselves, nor suffer others, Matth. 23.13. for if they entered in themselves, than they could not deny but that it might be enjoyed. And here is the Scripture fulfilled, Matt. 13.19. they shut up the Kingdom of Heaven against men, saying, None can enjoy it here; but Heaven is God's Throne, and the Kingdom of Heaven is within you; and so here as God hath said, I will dwell in them, and walk in them, and they shall be my people, and I will be their God. And the Seed of the Kingdom was sown, and was reaped amongst the Churches, and it was in them (that would not enter in it themselves, nor suffer others) as a grain of Mustardseed, and in others it was as Leaven hid in three measures of Meal. And so the Kingdom was preached, and the Gospel in every creature, and there were parables of the Kingdom, and the World had it in the Parables in them; but they that did believe, had it in them, in the power, in the power, out of the parable: He that hath an ear, let him hear what the power speaks, then shall be witnessed that which is written both of the Power and of the Kingdom.  
Again, the said Clapham hath charged God and Christ falsely in his Book, as that Christ dwells in his people two ways; first by his special spiritual presence. Secondly, By mystical union, and that is more than the former; bringing this comparison, That one may dwell in a House, and have no union with it; and saith, That God dwells in the Heavens, but hath no union with them; and that the union between God and believers cannot be comprehended by the Saints here as in the 24 ●h. page of his Book.  
Ans. Now let all take notice, and with the measure that God hath given you, to judge whether Christ can dwell in his people by his special presence, and have no unity with them, as he hath affirmed. And again, judge whether a mystical union be more than his special presence, as he hath affirmed. And again, consider that Heaven is God's Throne and the place of his rest. And whether God can dwell in the Heavens, and have no unity with them, with his own Throne, and with the place of his rest. And consider whether there was ever such a doctrine preached or believed among the sons of men from Abel unto this day; there is no record of such a Doctrine, neither in the Scriptures, Histories, Heathens, Pagans, nor others; therefore it is now fit to be recorded or put in Chronicle, that all may see what a doctrine is crept into the World, and that all may see that Night is come upon all such Prophets, that they have no vision nor knowledge of God nor his ways. And this is the man that hath set himself to oppose and gainsay the truth, and is a daily reproacher of those that walk in it, yet professeth himself to be a Minister of Christ; and those whose hearts are upright towards God, is he reviling, comparing them to Papists, Heretics, Scribes and pharisees, Indians, and such like; but to none of those in these things beforementioned, neither to Scribe, Pharisee, Pope, Turk, Indian, or Koran, can he be compared; for they have been all restrained by something of God in them, from writing so blasphemously against God, and Christ, and the Holy Ghost, the Soul, Heaven and Union, and the Saints, as he hath done: And so this is another Gospel than that which was preached by Christ and his Apostles, and so by the Spirit of God to be accursed for ever.  
And whereas he saith, That the union between God and believers, cannot be comprehended by the Saints here, he charges a lie upon the Saints, and speaks contrary to the Scriptures, 1 Joh. 1.7. 1 Joh. 4.15. 1 Joh. 5.20. for the Saints did witness union with God here; for he that sanctified, and they that are sanctified, were one; they said they were of God, and the whole World lieth in wickedness; & as he is, so are we in this present World; & they comprehend with all Saints the height, and length and the breadth of the love of God, while they are in the world. Now whoever would have believed it, that the teachers in England had been so blind, or durst have spoken so contrary to the Scriptures? they professing them so much to be their rule, and learning so long, and studying so much to get the Letter of them, but now is found both out of the Letter and Life; but now the day of God is risen in his people's hearts, and they are seen to be such before their books come forth: and now that which they were judged to be before they published themselves in print, comes forth; that all the world may see that the judgement of God is true from his servants, upon them, and that all the Rulers of the Nation may see that such are not fit to be held up, but be cried against; and if any should by a Law give such the tenth parts of men's estates, they may expect that by the righteous Law of God ten parts of theirs may be taken away and given to strangers; so if any people maintain this doctrine, they maintain that which the curse of God comes upon, and if they come not out from it, will be partakers of the plague.  
And again, as concerning Hell, Clapham saith, that men are not in Hell while they are upon earth. And here is another lie.  
Answ. The Prophet said while he was upon earth, thou hast redeemed my soul out of hell; and Jonah said, Out of the belly of hell cried I unto thee, and so the believers doctrine was contrary to Claphams'; for they knew both heaven and hell while they were upon earth, and a redeeming out of the one into the other by Jesus Christ.  
Again, he accuseth Peter, saying, that he speaks of the divine Nature being communicated to the Saints, but understands divine graces.  
Answ. The Apostle doth not speak one thing and understand another as the Priests do, for he speaks with the Spirit, and with understanding, and knows how to divide the word of God aright, who spoke unto them that had escaped the corruption, which is in the world through lust, and knew what it was to be partakers of the divine nature; but herein the wickedness of this Priest is manifest, who would keep people from being made partakers of the divine Nature, and would shut up the kingdom of heaven from men while they are upon earth.  
Again, he accuseth the Corinthians in the 33. page of his book, to be the ancient Heretics who were baptised for the dead.  
Ans. Those who were baptised for the dead was no Heretics, neither did they deny the resurrection of the dead, though Paul said, How say some among you, that there is no Resurrection of the dead? yet he did not call those that were baptised for the dead, Heretics; for those that were baptised for the dead and stood in jeopardy every hour, did believe the resurrection of the dead, and did wait for it, and did not deny it as Clapham saith, who hath proceeded on in his book, with many of the like false accusations against us also: but it is a small matter for us to be judged by such a one, for herein is but Christ's words fulfilled, As they have done unto me, so shall they do unto you: for neither Christ nor the Apostles, nor the Church of God hath escaped his accusation; for (Luk. 6.26.) woe unto you, saith Christ, when all men speak well of you, for so did they of the false Prophets; but blessed are you when men shall speak all manner of evil against you, falsely for my name's sake, for great shall your reward be in heaven: now though against us all manner of evil be spoken falsely in the Book before mentioned, yet in truth do we stand out of it all, and over it all, and our accuser is found in the evil, and we clear.  
And as for the 13. Sect. wherein he hath wearied himself for very vanity, hath he proved nothing against us, but against himself; in which he hath said that we are enemies to the holy Scriptures, and deny Christ come in the flesh, also his death and resurrection, and that we have said that Christ's flesh perished, and that we own not the man Christ in the Heavens, as pag. 11. and chargeth us to say, that he did not ascend into heaven, is not at the right hand of God, shall not come to judge the world. pag. 12.  
Again, Whereas Clapham saith we deny prayer, the Lords Supper, and Water-baptism, and giving of thanks at meals, and singing of Psalms.  
Ans. This is false, as his own writing and confession will witness against him, which in a former Letter said, that I prayed three times at one Meeting, and now in this book saith we deny prayer. Here confusion is grown into impudence, and lies are made his proofs. Again, he saith we deny the ●ords Supper, yet confesseth we own eding on Christ's flesh: Now Christ saith, Except ye eat my flesh, and drink my blood, ye have no life in you. And this is his Supper, in eating of which the creature hath life in himself. Therefore fly from idolatry; I speak unto wise men, judge what I say; the cup of blessing which we bless, is the Communion of the blood of Christ; and the bread which we break, is the Communion of the body of Christ: For we being many are one bread and one body, for we are all partakers of that one bread, 1 Cor. 10.14, 15, 16, 17. For the bread of God is he that came down from Heaven, and giveth life unto the World, John 6.33. Then said they unto him, Lord, evermore give us this bread; and Jesus said unto them, I am the bread of life, he that cometh to me shall never hunger, and he that believeth on me shall never thirst, John 6.34, 35. I am the living bread which came down from heaven, if any man eat of this bread he shall live for ever; and the bread that I will give is my flesh, which I will give for the life of the world v. 51. But the Jews could not belive this, neither can this Priest, but saith we own fe●ding on Christ's flesh, but deny his Supper, and so as blind as they: But by the life which we receive in eating of his flesh, and drinking of his blood, are we manifest to be of those that feed at his Table, and cannot have communion at the Table of Devils, as the Church of God could not, 1 Cor. 10.21.  
Again, He saith that we own baptism with the spirit, but deny baptism with water: I answer, Who come to the baptism with the spirit into one body, they are come to the one baptism which the Saints witnessed, not laying again the doctrine of baptism, which wa● several, but witnessing the one the substance of the other, which was necessary to salvation; & so all those things in which the substance was signified, whether circumcision or water, is not denied in their time and place; when the obedience in them was from the command of the spirit, and not from tradition; but people now in the ignorance of God and his ways take up things by tradition, being both out of the command, and out of the substance; and such deny the substance where it is witnessed: & as for this Priest Clapham, he hath never ministered water baptism as it was ministered when it was a doctrine from heaven; for there is not one in all his Congregation that had first received the holy Ghost, nor believed in Christ before he baptised them with water, and so both the substance and the figure is denied in him: so that in that in which he would accuse another without ground, is he upon good ground found guilty.  
And as for denying to give thanks, that is false, for we are bound in spirit to give thanks always, to the Father who hath made us meet to be partakers of the inheritance of the Saints in light; and whether we eat or eat not, we give God thanks; and this we are come to witness, to pray without ceasing, and in all things give thanks, for so is the will of God concerning us, and in us is it fulfilled; and we sing with the Spirit and with understanding also; but such take David's conditions which wa● made manifest unto him in the sure mercies of the Lord to him; and sing his deliverances whose soul is yet in the pit; and sing his prophecies, who never knew the spirit of prophecy in themselves; and say they have roared all the day long by reason of their sins, when as they have roared all the day long in fulfilling their sins and iniquities; and for the scorners to say, they have no scornful eye; and for the proud to say, they are not puffed in mind; such singing we deny, which is without the Spirit, and without understanding also; For light is sown for the righteous, and joy for the upright in heart: so to the light with which Christ hath enlightened every one that cometh into the world; I speak, which tends to uprightness of heart, and unto holiness, without which no man can see the Lord; those things which are reprovable, are made manifest in the Li●ht; and that which doth make manifest is light, which all who be out of it is in darkness and know not whether they go, nor what they profit; as many now in these days, being kept from the light and gate of truth by the doctrines of men, and so never come to read in the Lamb's book of life; which first all must come to know the vials poured forth upon the earth, upon the Beast and his works, and his sear which is found standing in all them who be from the light they be enlightened withal. But the hour is coming, and now is, when all they that be upon the face of the earth may see the appearance of the Son of God, and may receive his power in the measure which his Father hath given them to receive him in; therefore every one who comes to see with the light of the Son of God, enter into tha● which you see to be of him, and out of that which you see to be of the World, that so the everlasting righteousness and peace you may possess in your obedience to what is made manifest, that you may come to see and favour the things of God, from those things that be of the World; and as every one walks in the light, you will be as a sweet smelling sacr●fice unto the Lord; and knowing and feeling the power of ●he Lord, with it the everlasting door will be opened, and the well-springs of life, to the feeding of the plants of God with the uncorruptible food, which is every word which proceedeth out of the mouth of the Lord, which will be received as that of God, in every particular is kept single.  
Again, The Priest in his 3, 4, 5. Section saith, That we deny the doctrine of the Trinity, and that we hold equality with God, and the soul be ●ne being with God, and corrupt the doctrine of justification.  
Answ. For a Trinity of persons, there is no such doctrine in the Scriptures, neither the word three Persons, nor Trinity▪ and so three distinct one from another eternally, as he hath held forth, saying Christ is the eternal Son of God, distinct from the Father eternally, and the Spirit is distinguished from the Father and the Son eternally. This is a Tradition of men taught for a doctrine, but no doctrine; and in denying of that, we do but deny Claphams' tradition; but as for the Father, Word, and Spirit, which bear record in heaven, these three are one, and was never separated eternally; for Christ in the days of his flesh, when he was in the world, said, I and my Father are one; and said, I in them, and they in me, that they may be one, as we are one. John 17.11. & 22. and so this doctrine of the unity of the Father, Word, and Spirit, we own and witness; and as for our equality or unity with God, we that believe in him are one with him, as the Scripture saith; and as Christ prayed for us that believe, John 17.21. that we might be one in him, and in the Father; and unity we must confess, for that is a doctrine affirmed by the Apostles of Christ, that as he is, so are we in the world; and he that sanctifieth, and they that are sanctified are both one; and so we deny no doctrine, but whatsoever is a doctrine, we witness it: And to say that we corrupt the doctrine of justification, that is false, for we are freely justified by his grace, and so do witness the doctrine of justification; and who are true witnesses of it, do not corrupt it; but if while we seek to be justified by Christ, we our selves be found sinners, is Christ therefore the Minister of sin? God forbid, Gal. 2.17. but herein doth the Priests of the World corrupt the doctrine of Justification, professing to be justified by Christ, while they themselves are found sinners, and say that God doth account them righteous in Christ, but unrighteous in themselves, and so would make Christ the minister of sin; and to justify or save his people in their sins, and not from them, and so by them the doctrine of justification is corrupted, and the Scripture perverted, and the grace of God by which the Saints are freely justified, is turned into wantonness, and so by their feigned words in hypocrisy, they cast thick clouds and vails of darkness over the people's minds to keep them in ignorance of the redemption of their immortal souls, which is to be redeemed by the blood of the Lamb: they saying that the soul came indeed from God, but is not of the being of God; and yet in the 51. page tells of turning the whole frame of the soul to centre in him again: if it must centre in him again, than it was in him before, and so let thy confusion stop thy mouth. Now let all consider in the light which comes from the immortal God, whether Gods being is not in life and immortality; and whether there is an immortal life, but from the same being. For God breathed into man the breath of life, and through the breath of life he became a living soul; Now the breath of life came from the life in which the being is: and so to the people I say, you have a light which comes from the same life, in which the soul lived unto God in the beginning, before death passed over, which light is made manifest to lead out of death, into the life from whence it came, and to witness again a living soul, and the breath of life, and so to be wiser than all your teachers, and to know him who hath all souls in his hand, who breathed into man the breath of life and he so became a living soul, and when he doth the evil, the anguish is upon it; and to feed atop those mountains which you have wandered after in the forgetfulness of God, having forgotten God days without number, Rom. 2.9. But now the light is come and knowledge begins to increase and shine in the hearts of the children of light, to give them the light of the knowledge of the glory of God, in the face of Jesus Christ, and these things live in us. Therefore we are his witnesses, who is the light and life of men, and did only for the seed sake let forth our knowledge of the mystery of God, that they may be gathered into the fold among the Lambs of Christ; for the day of scattering hath been long, but now is the day of gathering begun, wherein all they shall rejoice that fear the Lord. 2 Cor. 4.6.  
And whereas many other accusations are charged upon us falsely, for the name of Christ, by the Priest; yet seeing Christ the true Prophet hath said it should be so, because they know not the Father nor him who hath enlightened every one that cometh into the World; therefore can we bear all things, being manifest unto God, and to all men to be witnesses of those things, which he saith we deny. His accusations are these, That we deny the Resurrection of the body, the last Judgement, Heaven and Hell, Are enemies to all the Ordinances of Christ, are not true mortified persons, and our doctrine tendeth not to destroy sin; That we are the common sink of all Heresies, and enemies to civility and good manners.  
Ans. Our doctrine is the same as is testified of in the Scripture of truth; and where it is received, remission of sins is received, it being the same that our Example the firstborn amongst many brethren, the first begotten from the dead preached, which Gospel we preach to every creature, which Gospel is the power of God; and where it is received doth both destroy sin, and sanctify them throughout in body, soul, and spirit, and by it is the members which are upon the earth mortified: for this is the power that raised up Jesus from the dead, and doth also quicken out mortal bodies by his Spirit that dwelleth in us, in which the Scripture is witnessed, which was a Treatise of those things which was known and surely believed amongst the Saints, and which saith, they that are asleep in the dust of the earth, shall rise, some to everlasting life, and some to everlasting shame and contempt: and from ●he true foundation, witnessing these doctrines which the Apostles did not lay again the foundation of: Repentance from dead works, and faith towards God, of the doctrine of baptisms and laying on of hands, and of the Resurrection from the dead, and of eternal judgement, Heb. 6.12, for we having learned what it is to be baptised for the dead, deny such as say there is no resurrection of the dead; the first fruits of this Resurrection is Christ, 1 Cor. 15.22. of which ●hey t●at are of Christ are witnesses of these things, and they come to know each seed in the light, through the figures and through the parables. Now in the parables I say to you, that seed which you sow in the earth, whether it be Wheat or other grain, you sow not that body which shall be, but God giveth it a body as pleaseth him. If it be so in the earthly parable, then learn to know the seeds, and the nature of them, which God giveth to each of them, it's own body; there is heavenly bodies, and earthly bodies; ●he glory of the heavenly is one, and the glory of the earthly is another: and so all being turned to the light, which you are enlightened withal, you in it will know the things that differ both the seeds, the bodies and the glories: and so let every one be a witness of what they profess of the things of God; for by the Spirit of the Lord have we received the knowledge, and so are made witnesses of these things which our brethren the Prophets and Apostles of Jesus Christ hath testified in the Scriptures; and though our way be called the sink of all heresy, as the Apostle was called the ringleader of the Sect of the Nazerens, and his way Heresy: yet in it do we worship the God of our Fathers; though the chief Priests do call it so, yet that doth not m●ke it so, no more than it did in the Apostles days; for we are manifest to God in all our ways, and unto that of God in every man's conscience. Again, Priest Clapham accuseth us for working of miracles, naming several places in which they were wrought, in the eighth Section of his Book; so that all may take notice, that in whomsoever the Lord is manifest to make his power known in doing good, that is the object of ●is envy; so that it is manifest that he doth not despise us, but God and his power, so as if the power of God were not manifest in us, to convert, turn unto God, and seal, we should not be despised by him. And also take notice that the grounds of his knowledge of these things is reports that came to him, as himself declares in his eighth Section, and yet in the beginning of his book he saith he will lay nothing to our charge, but what he hath sufcient personal knowledge of himself. Now he hath not been personally present in seeing or hearing any of those things which he chargeth against u●, as pretended Miracles, and so the beginning and end of his work is a lie; and in page 51. of his book he charges us with some in Yorkshire poisoning of themselves in prison, which is false, and he hath it but from a false report, and so hath no personal knowledge of it himself. And likewise he saith, That the light that all be enlightened withal, is the light of reason and understanding; and that this light is natural, and th●t it is the light of nature, and that the natural light is the remainder of God's image, as in pag. 57  
Answ. Here hath he fully manifested his ignorance of the light, and of God's image; as first, Of the Light, call it the light of reason: Now some are unreasonable men, and so all have not reason; and some are Idiots, and so have not understanding. So then all are not enlightened with reason and understanding; but Christ calls it not reason nor understanding, but calls it the light which is the condemnation of all th●m that do not believe in it, and with it those works which are wrought in God are justified, and that which is after the flesh is condemned, and that which is able to justify and condemn the creature in the sight of God, according to their obedience or disobedience to God, is not natural; for there is no other condemnation bu● the light, which whosoever believes in it, are the children of it; and who are children of it, are children of God, and heirs of the everlasting inheritance; and they that walked in it was the light of the World, and their light shined before men; and upon whom doth not his light arise, Mat. 5.14? Job. 25 3. The wicked and deceitful man doth the Lord enlighten, they whose deeds are evil; though they that rebel against the light knows not the ways of it, nor abide in the path● of it, Job 24.13. And many such are in this generation; and are as Job did see that such have light though they walk not in the paths of it; nor known at the ways of it, because they hate it, but to the light in such are we made manifest, and it shall witness us before the Lord, And such as were fools, and scorners, and without understanding, the Lord bids them return at his reproof, them who did hate knowledge, and said, I will pour out my spirit upon you, and make known my words unto you; but they hated knowledge, and did not choose the fear of the Lord, they would none of God's counsels, but despised all his reproof, therefore saith God, they shall eat of the fruit of their own way, and be filled with their own devices; for the turning away of the simple shall slay them, and the prosperity of fools shall destroy them, Prov. 1.23, 29, 30, 32. Mark this is one with your case who hate the light which doth reprove you; by you the simplicity of Christ is turned away and despised, and your folly remains, who hate the light and calls it natural reason or understanding; but Christ calls it the light which is the condemnation of all them that do not believe in it. And again, to say that is the remainder of God's image, which is natural, is blasphemy; for the image of God is spiritual, Christ the express image of the Father's person; and if there be a remainder of God's image in all men since the fall, as Clapham affirmeth, than there remains that which is spiritual in all men; but to him I say, let all flesh be silent from saying that the light, or any thing of God's image is natural, for such things will not the Lord suffer unpunished.  
Pr. Again, Clapham in the 12. Section of his Book, saith, That God is said to be a respecter of persons, and brings Gen. 4.4, 5. to prove it, The Lord had respect unto Abel, but unto Cain he had no respect.  
Answ. Abel was righteous, and Cain was wicked, and God had respect unto the righteous and unto the seed; and so it is now in all Nations, Kindred's, Tongues, and People; every one that fears God and works righteousness is accepted of him as Abel was: And God is no respecter of persons; for unto Cain God saith, If thou dost well, shalt thou not be accepted? so if Cain had done well, he should have been accepted as Abel was. So let God be true, and every man a liar that saith God is a respecter of persons, when as the Scripture saith, God is no respecter of persons; neither did the Apostles respect any man's person, but declare against such as do, calling such filthy dreamers, which had men's persons in admiration because of advantage, and those were they which spoke great swelling words and separated themselves, sensual, having not the spirit, against whom Judas is a witness, Judas 8, 16, 17. and against such are we witnesss; and the Apostle James in his Epistle to the twelve Tribes, he is a witness against such that respect persons, and told them that the Law, which is light, would convince them that it was sin, and such was transgressor's, and did not abide in the doctrine of Christ, hath not the Father nor the Son, as John witnesseth 2 John 1.9. and all such as do respect persons; now the Law of Christ which is written in the heart, whose Law is light, will convince them to be transgressors, and so the light which convinceth is one with the Apostles doctrine, but contrary to Jo. Clapham.  
Pr. Which again saith, That grace is a created thing, and that the Scriptures calls it the new creature, and brings Eph. 2.10. 2 Cor. 5.17. to prove it.  
Answ. Here is no such thing in these Scriptures as that grace is a created thing, nor that it is called the new creature: but the Apostle saith, By grace are we saved through faith, and that not of ourselves, it is the gift of God: Now was that grace by which they were saved a created thing? if it was, prove it by plain Scripture, else stop thy mouth; for we have searched the Scriptures and we find no such thing; but we find that by grace they were saved, and that they who are new creatures in Jesus Christ, the grace of God was their teacher, as it is our teacher to deny all ungodliness and worldly lusts, and to live soberly, godly, and righteously in this present evil world, which grace is able to keep the hearts and minds in the knowledge and love of God, of all those who are taught by it, but is not a created thing.  
Pr. That the principles of Christian faith is established upon the Scriptures, pag. 74.  
Answ. Faith hath but one foundation; and all who are believers, their foundation is established upon Christ, who is the Author of Faith, before any Scripture was written; Jacob, Enoch, Abraham, Isaac, had no Scriptures written to establish their faith upon; and when Moses and the Prophets had known, seen and believed, and from that wrote of him who was the true light, enlightening every one, that in him very one might believe; so every one, whether they have the writings of the Prophets and Apostles or not, yet they have that in which they are to believe, which if they believe not is condemned, and believing in the light, they come to be the children of the light; and here the first principle comes to be known of faith; and so the first principle of the doctrine of Christ must be known, before the doctrine be professed, and so all who know not the first principle of faith, are far from the saith; and who knows not the first principle of the doctrine, is far from a doctrine; and so the principle of a thing must be known before the thing; but the Scripture speaks of nothing that the Christian faith is to be established upon, but upon Christ who was glorified with the Father before the world was; by whom all things which now are, were made, who hath given us of his spirit: and to us it is given to believe and suffer for his name's sake, as it was given those who were his true witnesses before us, and they did believe because it was given them to believe by the spirit; so faith is the gift of God, and many have the Scriptures which have not faith, which is the gi●t of God; and they which are turned from the faith, are pierced through with many hurtful lusts, have the Scriptures, and say they believe what the Scripture speaks: but this I say, that faith is the ground of the Scriptures, and not the Scriptures the ground of faith, and none can believe in Christ but they who believe in the ●ight which Christ hath enlightened every one withal that cometh into the World; and all who own Christ's Doctrine, who saith, believe in the light, that ye may be the children of light; which who believe in, shall not abide in darkness, but shall have the light of life, and shall not enter into condemnation; but who believe in any thing else, their faith is vain, they are yet in their sins; and he that lays another foundation for faith then Christ, let him be accursed.  
Thus having laid before the people some of those things with which his book is filled, and for this end do I lay them open, that those for whom Christ died, and unto whom his love is reached forth to bring them to the Father, should not be corrupted with the unsound form of doctrine delivered unto them by their Priest: And again as followeth, I shall lay down some particulars which he hath held forth as affirmed principles in his book, which if you receive his testimony, you must believe as your principles also; but if you come to try them with the measure of the light that Christ hath enlightened them withal, than you will deny both him and them: therefore mark them as followeth,  
1 That the Magistrate is an Officer of Jesus Christ as Mediator.  
2 That Jesus Christ hath a political and spiritual Kingdom.  
3 That Christ the eternal Son of God is distinct from the Father eternally.  
4 That the Spirit was distinguished from the Father and Son from eternity.  
5 That the Father, Son, and Spirit, are three substances.  
6 That the soul of man is humane, and that humane and immortal is both one.  
7 That Christ may dwell in his people by his special spiritual presence and have no union with them.  
8 That God dwells in the heavens, but hath no union with them.  
9 That the union between God and believers cannot be comprehended by the Saints here.  
10 That heaven is not to be enjoyed wh●le men are here.  
11 That the Corinthians who were baptised from the dead, were ancient Heretics.  
12 That the light which hath enlightened every man that cometh into the World, is the light of reason and understanding, and is natural.  
13 That natural light is the remainders of God's image in man.  
14 That God is a respecter of persons.  
15 That the grace of God is a created thing, and that it is called the new creature.  
16 That the principles of Christia● faith is established upon the Scriptures.  
I having here answered and laid open those things which is a mist of darkness over the people's minds and understandings, whereas they are either received or believed, to the end that all who read it may come to that understanding which is a wellspring of life, and to the knowledge of that truth by which iniquity is purged out, and to the counsel of God in the heart, which is like deep waters; whereby judgement in righteousness comes to be set up, by which the simple and tenderhearted comes to be preserved out of the snares of subtlety and craftiness, to walk in the light of the Lord, which is the path of the just and the way of life, and all they are blessed with spiritual blessings that walk in it, for they shall be able to tread upon Scorpions; and the deadly poison that is under the tongues and in the hearts of the generation of Vipers and Serpents shall not hurt them; and this power shall all those be endued with which believe in the light of the Lord, answering that of God in all their consciences, which leads into a chaste conversation before the Lord, ordering their conversations aright in his sight; and all such who be turned to the light with which they are enlightened by Christ, shall discern who serves God and who serves him not, in this day when many profess him, but few serve him in spirit and in truth, as he will be worshipped by them whom he hath chosen.    

Necessary Questions propounded to the Priests to be answered.  
1 WHat is that in every man which the Gospel is to be preached unto, which is able to receive, believe, and obey it; which if not received, believed, and obeyed, is their condemnation?  
2 And what and where that light is which every man must be turned unto before they can receive the remission of their sins?  
3 And whether that be not in the Heathens which if they obey not will be their condemnation, though they have never heard nor seen the Scriptures, and what is it that is the condemnation of such?  
4 And whether any things which is not spiritual and eternal, can condemn the creature from God for not obeying it?  
5 And whether such have not the Gospel who have not seen nor heard the Apostles writings, and what the Gospel is which they that disobey, the wrath of God is revealed from heaven against, though they have not known the Letter?  
6 And whether any be condemned for disobeying that which they do not know?  
7 And whether that in all which are come into the world, by which they are justly condemned, disobeying it, is not able and sufficient to lead them to life eternal, obeying it?  
8 And whether such who speak good words to the people, and they themselves be out of the life of them, be not deceivers, and cannot profit the people at all?  
9 And whether ever any was sent of the Lord to preach that to others that was not fulfilled in themselves?  
10 And whether the Gentiles have not that light in them, which justifies them that believe in it?  
11 And whether thou be in the life of all that which thou preachest to others, und be a witness of it, if thou hadst not seen the Scriptures?  
12 What is it to be baptised for the dead, and whether they who were baptised for the dead did not deny the resurrection of the dead?  
13 Did Christ own the praying of the Pharisees in the Synagogues, or did he not call them heathens? and what was it that made them Heathens, seeing they were Jews after the flesh? Whether was it not their idolatrous worship and oppressing the people, and is not this your mark and proof by Christ's words?  
14 Is there any unrighteouser trade in the Nation than the Priests in selling the Letter, for they will have money of them that do not buy of them, as they have of them that have agreed with them, and hired them?  
15 Is there ever a Tradesman in the Nation so unrighteous that sells his wares on the week day, as the Priests do on the first day, to take money of them, and compel them to pay money they sell nothing to?  
16 Is there ever a poor hireling or hedger, or labourer in the Nation, that will force people that have not hired them, nor set them at labour, to pay them money? would not this be an unrighteous thing in those labourers and hirelings, as the Priests do take of them that have not hired them nor set them on work; is this a righteous thing, let all honest hearts judge?  
17 Whether would not the Priests account it an unrighteous and unequal thing in us to compel them to repair our Meeting-houses in every County, and to give us sums of money? and if so, whether are they yet come to the royal Law of Liberty, to do unto all men as they would men should do unto them; and if short of the Law, much more of 〈◊〉 Gospel?  
18 Are not you them that eat men's bread for nought? Mark, eat men's bread for nought, to whom you do nothing for, and to pluck it out of the mouths of fathers and children.  
I wish that you were either in the Law or in the Gospel, for then some of your practices, ways, or words, might be justified, which now they cannot; therefore learn wisdom while you may see your folly, which now is made manifest with the truth.  
Richard Hubberthorn.   

The Horn of the He-Goat broken: OR,  
An Answer to Tho. Winterton his Book, which he affirmeth to be, A chase of the young Quaking Harlot out of the City; which if those that he writes against be not by it chased out of the City, than all may take him to be a false Prophet, which reads what he hath affirmed by his Book to be brought to pass.  

To the READER.  
READER,  
THE time is come and coming, wherein the God of Heavenis setting up his Kingdom, which is not carnal but spiritual; and establishing his throne in righteousness, & the day is appeared and appearing, wherein all that oppose him shall be ashamed. Now when he is declaring his righteousness and his saving health in the Nations, and now the Man of Sin and Antichrist is discovered, and the hidden things is brought to light: and now when his enemies cannot hide themselves any longer, but their shame must appear who are covered, and not with the spirit of the Lord: Therefore I say, because the Lord in his mercy hath caused his marvellous light to arise in the earth, the Prince of darkness is angry, and all his subjects, because their judgement draws nigh, and their strength must be thrown down: And as the Lord hath made manifest his light more than in some generations past: Therefore the rage of the old Dragon is greater, and his Angels and instruments who are to be taken with the Beast and the false Prophet, and shut up in the pit, and sealed in utter darkness for ever, and therefore he is come forth in his power and his strength, and all his subjects every one with such weapons as they have; some with clubs, some with prisons, whip, reproaches, and mockings: some with their corrupt sensual wisdom to oppose; some with lies, and slanders; but all is at work to defend their Master's Kingdom, and would not have the man to rule (Christ Jesus) who will judge all their unrighteousness, and bring down the Beast out of his seat: amongst whom thou mayest see Tho. Winterton sitting near his Master, unto whom he is fallen upon the throen of unrighteousness. In a former Book he denied any thing above nature to guide man; and in this his last book would judge of us by his evil consequence, and he hath denied that he hath any thing that is infallible; but he saith he judges by his imaginary faculty, and he judges us in the 15. page to be Harlots, because we speak plain language, as Thou, and so hath made all the holy men of God Harlots and Adulterers, who used the same; and so blasphemously against the spirit of truth hath set himself, and makes lies his refuge, as the rest of the Dragon's Army do: and therefore these few things mind, wherein his shame is laid open, and his lies denied, and his sensual Queries answered, which rose from his imaginary faculty. And so take heed Reader thou come no● in the way of the liars, nor lend thy ear to the wicked; but mind the light of Christ Jesus, which will show thee men of corrupt minds and corrupt things, and seeing in the single eye. In vain doth the Fowler spread his net in the sight of the bird. Try all things by measure of the spirit, hold that which is good. A friend to righteousness I am, and a lover of thy soul.  
R. H.   

IN thy former Book thou hast been proved to deny the Father, Son, and Spirit; and denied that there is any thing in thee above nature: And in this book also thou hast made it manifest to be guided only by the natural senses, and so to be sensual, having not the Spirit: and so in this thy sensual wisdom without the Spirit of God, thou goest about to prove us to be the Harlot, and to be upon two dangerous designs; the first by our Doctrine, the second by the Sword. First, as from our Doctrine, to prove it, thou bringest four particulars, as first, that we say;  
That the people's souls, understanding and reason, were carnal, fleshly and unto condemnation.  
To which I answer, All people which hate the light of Christ as thou dost, and set up reason and imagination to be their guide, & knows nothing above nature in them, their senses are reprobate, and their understandings darkened, and their reason carnal and fleshly, which is for condemnation with the light: and to those that were sensual, whose reason was carnal and fl●shly, did the Apostles minister condemnation, as thou mayst read in the Scripture; and yet that proved them not to be harlot's; but their design in their Doctrine was, to exalt Christ, which is the true light, and lighteneth every one that cometh into the World, and our design is the same, against which no enchantments, lies, nor falls accusations from Priest or Atheists can prevail.  
The second particular wherein thou would prove us to be the Harlot, and our design to be dangerous, is, because we say, That Christ lighteneth every one that cometh into the world. And to this thou thyself in the fifth page of thy Book confessest to be a truth clear from Scripture; and that this light discovers to every one (that will) both good and evil: and in the fourth page thou callest this particular, That Christ hath lightened every one that comes into the World, a pure truth; and yet thou would make the people believe that we were the Harlot for holding forth the pure truth; and so thy own breath as fire shall devou● thee. And hereby the pure truth of God which we hold forth, is cleared, and thou broken to pieces by the stone upon which thou fallest. But all the Atheism, and all the Priest's doctrine cannot make the people so blind as to believe that holding forth the pure truth of God, will make us to be an Harlot, or our design dangerous,: and here thou hast manifested ●hy spirit, that all may see what we are accused for, and by whom, being accused to be harlots, heretics, deceivers and deluders, blasphemous and dangerous, because we hold forth the pure truth of God according to the Scriptures; ye●, so far hath God turned the wise backwards, and made their wisdom foolishness, that even our enemies and accusers are forced to confess, that it is holden forth to the pure truth according to the Scripture, for which we are accused, as T. Winterton hath done, to his own shame and confusion.  
The third particular from which thou would prove us to be the harlot, and our designs dangerous, are in these words, which thou sayest thou gathered from our Doctrine.  
That whatsoever believers in this light, it is as a fire and a hammer to break and consume all carnal lust, and fleshly and selfish desires whatsoever, that now they cannot sin.  
Ans. Here thou hast gathered that which we have not strewen, and in thy imaginations thou hast gathered thy evil thoughts, conceiving of that which never was spoken from us as thou speakest it, and now they cannot sin. But this I say, that he that believeth in the light, and follows Christ who is the light, shall have the light of life, and shall never come into condemnation, if he abide in the light which comes from Christ, the Word which is as a fire and a hammer, which where it dwells consumes all carnal and fleshly lusts. And hereby it is easily known who have the word, from them who have but the letter. And whereas thou sayest that light is but to discover, and not active at all; here thou hast showed thyself to be ignorant, both of the light and of the Scripture, which saith the light of Israel shall be for a fire, and it shall burn up and devour his thorns and briers in one day. And this light was witnessed to burn and consume that which is contrary to it: and whereas thou sayest, that if we will be purged, we must seek something else, for light will not do it. I answer, God is light, as in 1 John, 1.5. and Christ is the light, John 8.12. and if God and Christ who is the light, will not do it, than what else must people seek unto to be purged? And again thou sayst, thou deniest that light or any thing within man or without man, doth or ever did so cleanse, purify and make perfect the souls of men: and then thou addest, to make up thy dark saying, as that it were safe and convenient to allow them no other guide or director but the dictates of their own light & spirit within them: As for the latter thou mayst take it to thine own, for we deny all those which walks after their own, whether thou call it light or dictates, for that which is their own is darkness, and not light; but those that follow the light of Christ, and deny that which is their own for his sake we own. And as for thy former, to deny that light, or any thing within or without man, doth or ever did cleanse or purify and make perfect the sons of men; let all here take notice of thy Atheism, who hath denied Christ and his light either either within or without men to do it.  
The fourth particular by which thou would prove us to be the Harlot, and our designs dangerous, is in these words, That now the Scripture is no more a guide for us to walk by, nor nothing without them, but the light within them, and that seeks after any other guide but that within him, is in the flesh still. Which words are thy one, and was not so spoken by any of us.  
But to thee I say, that the Scripture which did foresee that which we now do see, we own to be one with the light which was before the letter, and to be our guide in the way of truth: and this guide is within us; but by the Scripture letter without thee, thou neither sees nor foresees the things which belong to eternal life, which if ever any come to see, it must be by the light of Christ within them; and all who own this light, and with it is guided, cannot deny the Scriptures which was spoken forth from the light within.  
Again thou wouldst accuse E. B. to be changing in his doctrine from one thing to another, because he said, that all strife and contention, and revenge, was of the flesh, and of the Devil, and to be condemned with the light: which testimony is also true, and this testimony can we never deny nor change from. And whereas thou bringest his salutation to contradict that, where he saith, Make war in righteousness against Gog and Magog, and prepare for the Lord. Herein thou hast manifested thy blindness, which cannot see the war which stands in righteousness, from that which proceeds from the lust: but as thou hast imagined carnally of all the things of God which was spoken from the same spirit: and so as well may thou make lies, and pervert our words, as thou dost the Scriptures: and now having published many lies against us, thou makest a profession of thy own condition, that all people may see fro● what thou judgest us to be in delusion; thy words are these: Now forasmuch as I have not an infallible spirit, infallibly to interpret what may be intended in these revengeful expositions, notwithstanding my imaginary faculty might find ground enough of bad consequence in them, yet I shall leave them to better judgements, as in the ninth page of thy book.  
Ans. Thy now leaving of us to better judgements, or to them that have the spirit of truth, will not excuse thee for what thou hast done already, that hath had nothing to judge us by all this while, (that thou hast spoken and written against us) but evil consequences out of thy imaginary faculty. How art thou fallen from what thou seemedst to pretend against us in thy books! as if thou hadst known that we had held forth false Doctrine, or intended a carnal war, because we spoke of a war in righteousness. But now thou speakest plainly, that thou hast not the spirit of Truth, truly to interpret what we intent in our expressions; but leeves it to better judgements: Here thou hast manifested thyself a foolish builder; it had been less shame for thee if thou hadst not begun, then having begun in thy imaginary faculties and bad consequences, and now confessest thou wantest the spirit of Truth; here thou hast proved thyself to be the Harlot, and fit to be chased out of the City, who doth raise strife, accusations and lies against the truth of God from thy imaginary faculties and bad consequence, being without the spirit of truth. Again, in thy answer to E. B. salutation, thou boasts from thy imaginary faculty, and sayst in thy 11. page, O thou proud presumptuous, ambitious Quaker, whence is thy original? thou art not yet seven years old, and art thou the only people of the whole creation, in the favour of the Almighty! therefore woe be to them that live to see thee prosperous to a manly age.  
Answ. Our original is before all ages, or the number of years, and before any imaginary faculties (which is thy rule) was, and this in time being brought forth, which before all times was, they who are found in their imaginary faculties, as thou art, the woe comes upon them; and thy woe and torment will increase, as the truth increaseth; as it was from Christ to the Jews, Scribes and pharisees, in the days of his flesh, who questioned the truth of his word from the youngness of his years, as thou dost his truth now, having nothing to judge with but thy imaginary faculties, having nothing of infallible spirit, and yet thou goes on accusing us, that we deny all matter and form of worship. I say, where the spirit of truth is, which thou sayst thou hast not, there is both the matter and form of the true worship owned, and not denied; which spirit we have, and know both the matter and form: but in thy imaginary faculties there is neither. And whereas thou sayest, that we deny actual obedience, and the authority of the Scriptures; that is false: for by that authority that gave forth the Scriptures, are we daily in actual obedience to the Lord. Again, thou bringest several particulars, which thou callest the marks of the Harlot by which she may be known: as first, in her language, which is to speak the word Thou to a particular person in stead of You, thou wouldst make the language of the Harlot; then all the Prophets, Christ and the Apostles, did speak the language of the Harlot; and then the Scripture is translated in the language of the Harlot, which doth not use the word You to any particular person. But here thou hast made it more manifest to be without the spirit, and to speak from thy imaginary faculties.  
The second mark is her weapons, which is, saying that people is carnal, and in the flesh, and that they know not the light of Christ, but stumble at the stumbling-stone, and are in the cursed ground, and that they cannot believe though the truth be declared unto them, they having not the spirit, but are in their sins. And this thou sayest is the weapon of the Harlot.  
Answ. Now these words were all used by the Ministers of the most high God against the Harlot, as thou art manifest to be, who stumbles at the stumbling-stone as it is written, Romans 9.32. John, 11.9, 10. Here thou may see they which were no harlots told them they stumble at the stumbling-stone, and told some that they were carnal, 1 Corinthians. 3.3▪ and the Prophets told them they had eyes and could not see, ears and could not hear, and hearts and could not understand, Isaiah, 44.18. and this was no mark of a Harlot in the Prophet; but they whom he said was so, was Harlotted from the Lord, and Christ told them, that they were yet in their sins, and told them they should die in their sins, John 8.24. if they believed not, and told them they were of their father the Devil, and had not known God, but was from beneath, John, 8. And these thing in Christ was no mark of a harlot, but they were harlots whom he so Judged, and so thy marks discover thee.  
The third mark, Her presumption, attempting to share with the Almighty. And this which thou calls presumption, is to be guided by God; and hereby thou doth accuse all the Saints of God, for they all did so far presume as to be guided by God and by his spirit, and to say that all the children of the Lord should be taught of the Lord, and this was no presumption, nor no mark of the harlot, and they said, as he, is so are we in this present World: and this was no presumption, nor the mark of the harlot, but humility; if thou were not blind thou would see it.  
The fourth mark is, pretending to own the Scriptures, and speak much of Religion, and yet have nothing in matter, form, or essence.  
Answ. This hath marked out thy condition, that pretends to own the Scriptures, and professeth them, and hath not that Spirit which gave them forth, being guided by the imaginary faculties, and so without the power and effect of that which thou professeth: but we by that spirit which gave them forth, do them profess, and have the form, power, and effect, of what we do profess; and so the mark of the harlot returns upon thyself, which is to presume without the spirit.  
The first mark, her attendance; the ignorant and the lewd.  
Answ. If this be the mark of the Harlot, try thyself; for who is more ignorant than he that wants the infallible spirit, as thou confesseth thou dost? For this mark of the harlot thou clears us from in the sixth page of thy book, who there accuseth us of subtlety: and in the 16 page, of ignorance; and so thou multiplies thy confusion and ignorance. And for lewdness, thou may own the guilt of that thine self: for if thou were not both lewd and mad in thy divinations thou would not have so false accused those that have the spirit of God, confessing thyself not to have it; but that it is that thy folly may more speedily be made manifest unto all men, that the Scripture upon thee may be fulfilled.  
The sixth mark, her kindred, and that's the Ranters, which thou sayest is the mark of the Harlot.  
Herein thou hast numbered thyself, thy own testimony being a witness to it, and thy guide which is thy natural senses, and corrupt reason, knowing neither light nor spirit of Christ within, and therefore no restraint thou knows from thy divers lusts, but both the Ranters and thou in your sensual liberty is found, and by us you are both denied; for from that kindred we are redeemed, and from all harlot's marks.  
The seventh mark is, she is the youngest of all Harlots, little above five years old.  
Ans. If thou would prove us to be the Harlot from the youngness of years, as little above five, than thou must deny that which thou hast asserted against us in the 13. page; for there thou would prove us to be false Prophets from those fruits that Christ spoke of Mat. 7.15. And if thou prove any thing against us from that in Mat. 7. than it is not from the yongnesse of years; for that is above five years since: so these confusions I return unto thee again, that thou may see that blindness and confusion is the sign of the Harlot.   

Now as in answer to thy Queries.  
Query 1. WHether it be not lawful to presuppose things 〈◊〉 are not, to find out the truth of things that 〈◊〉 And if so, then, etc.  
Ans. It is not lawful for thee to intend into things 〈◊〉 thou hast not seen, vainly puffed up in thy fleshly mind. 〈◊〉 that goes into things that art not, to find out the truth of 〈◊〉 that are, goes from God the Truth, that is, into a lie; and 〈◊〉 presupposing things there, is not lawful; neither canst thou 〈◊〉 ought there; for nought brings forth its like, being gone 〈◊〉 God that is.  
2. Whether there had been any need of Christ's coming in the 〈◊〉 Adam had stood in his created estate?  
Ans. Christ●s coming in the flesh is that everlasting 〈◊〉 in which the Creation stands, and in which Adam had his 〈◊〉 estate, and so there was need of that which gave Adam 〈◊〉 being and recovery.  
The third and fourth: Whether Christ restored to believers any 〈◊〉 than Adam lost? And whether there be any ground to believe that 〈◊〉 in this life hath more communion with God, or are more pure or perfect than Adam was in Paradise?  
Ans. Art thou got above the Innocency in thy imaginations, and hast the ground of thy belief to seek? First, come down out of thy imaginations, that thou mayest feel the ground of Faith; till than thou art no believer; and thereby be led up into a perfect state, to have communion with God in Paradise; till then, thou art not in that wh●ch Adam lost, and cannot understand an estate above, nor believe it though it be told thee; that which now inquires, must lose its life ere thou come into Paradise: God's secrets must not feed Serpents.  
5. Whether Adam in Paradise did not partake of that Light with which Christ lighteneth every one that cometh into the world?  
Ans. The life of Adam in Paradise is the same, that is the light of the World, wherewith he lighteneth every one that cometh into the World; and of this Adam did partake in Paradise▪ which gave him Light and Understanding, which when he went into the selfish knowledge, he became brutish; and this is a witness against him.  
6. Whether this Light of Christ, and all other Lights (within man, if any there be) are not seated in the understanding and mind? And whether all men's surest Light is not conveyed through the senses to the understanding? And whether this will not more clearly appear, if considered, that stopping of the current of the senses, the understanding becometh totally dark as unto certainties, it having nothing there to nourish it, but imagination?  
Ans. In this thou shows thy confusion, with thy many lights, but hast lost the knowledge of the true Light, and so utters thy darkness; first asks if the Light be not seated in the understanding, and then asks if it be not conveyed through the senses to the understanding; but the surest Light is conveyed by faith thereof, born in the understanding, and not by thy sense; and to thy wit's end that is carnal, must thou come, if this thou learn; for the mystery is held in a pure conscience, and not in thy sensual understanding; and who knows this, hath their understanding enlightened by faith, and not by the current of the natural senses.  
7. and 8. Whether it argueth not darkness in the understanding to determine any thing real or certain, which was not conveyed by the senses to the understanding? Whether for want of this consideration, many have not been possessed with as strong a confidence of a certainty, as all their powers both of soul and body could procure, yea to the laying down of their lives, and yet a mere imagination!  
Ans. To determine any thing before the Lord, argues darkness in the understanding: But what he reveals in the Spirit of Faith, and leads unto by his light, and not by the sensual understanding; and for want of this consideration have many been possessed with a strong confidence of a certainty; and not having found their ends therein, have turned back again into deceit, ready to conclude there is no God, because he would not answer their imagination, who determined things in their own wills, before the guidings of his Spirit; and see if hereof thou be not guilty.  
9 Whether John Lilburn was not as confident that God owned him in his Religion opposing the Powers of the Nation, as Saul was in his design to Damascus? And whether Saul's conversion to a Christian, and John lilburn's resolving to a Quaker, be upon one and the same ground?  
Ans. That John Lilburn was confident in his Religion, is plain; else had he not so long been deceived; and that God owned him in opposing many of the unjust Powers of the Nation, is as plain; else had not he lived to have been converted; and that the ground thereof is the same wherewith Paul was converted, is as evident as the rest, to them that are in the Light, and out of the imaginations; and your envy to him since he owned the truth, is no small Testimony of it; and so all things testifying together, the Tree will be known by its fruits to them that are not blind.  
10. Whethee God did not convey this new Light or Dispensation to Saul's understanding through his senses, in that it is said he heard and saw, as a sure ground to build his faith upon? And also, whether he did not give him Power and Authority by signs and wonders, to convey to the understanding of those to whom he was sent to convert, a sure ground of faith also?  
Ans. Here thou hast manifested that thou art blind and in confusion; for the ground of faith is but one in Paul and those that were converted; and this ground of faith is not of man, nor conveyed from one man to another, but it is the gift of God, and Christ is the Author of it. In thy Query thou art speaking of the Light in which he heard and saw, being the ground of Paul's Faith, and the signs and wonders wrought by Paul, being a sure ground to convey faith to the people: If thou were not blind, thou wouldst see, that in Paul and the people the ground of Faith is but one; and they that believed because of the Miracles, their Faith as thine, doth stand in that which is changeable, and is not from the true ground; but those whom Paul preached unto, he told them, that the Word of Faith was within them: The Word which he preached, and the Light was in them, and so he was to turn them to the Light and to the Word which was within them. And whereas thou asks, Whether it was not conveyed through the senses to the understanding: First learn to know where it is, and what it doth enlighten in thee, and then thou wilt know what is conveyed through; for as yet in thee thy senses are ignorant of it, though it shine in darkness.  
11. Whether if John Lilburn have received the same ground of faith so conveyed to his understanding immediately from God, as Saul had, or by some other whom God hath endued with Power and Authority to convey a ground of Faith, as Paul did, then far be it from me for blaming of J. Lilburn for being a Quaker: Otherwise, whether if he have not received the ground of faith aforesaid, whether it be not easy to discern, that John Lilburn's Resurrection is but a mere imagination or Quaking Delusion?  
Ans. Faith is the gift of God, and not the gift of Paul; and herein thou art blind: And Christ saith, Believe in the Light while ye have the Light; but he did not bid them believe in that which was of man, nor conveyed by men to one another: Yet thou confessest that it was conveyed to Paul immediately from God. Therefore seeing thou makest a difference, show who did ever receive Faith, or the ground of it, and not from God, and what was the ground of Abraham's Faith, and Enoches, before the Scripture-Letter was written: But the ground of John Lilburn's Faith is immediately from God as Paul's was; and therefore thou mayest cease blaming of him for his being turned to the Faith.  
12. Whether it be not easy to find out whether the Quakers doctrine be a dispensation of God, or a dispensation of man's will? Whether if it be of God, he will not take the same care for the divulging of it, as he did of his former dispensation? that is, by such evidences as no false Minister could procure; as when he commanded his Apostles to preach to the world, and to baptise them that believed, and to teach them to observe all things, etc.  
Ans. Although our Doctrine be of God, yet to thee and all in that nature, it is not easy to know, nor find to be so; for none knows our Doctrine whether it be of God, but he that doth the Will of our Father, and walks in his obedience; and it is manifest, that thou yet hatest the way whereby our doctrine is known; for thou having not the Spirit of Truth, how art thou like to know that doctrine which is of God, from imaginations? that which thou tries withal being thy imaginary faculty; but that the Lord takes the same care for his Ministers now, as ever he did, is manifest even by such evidences as no false Minister can produce; for never any of the false Ministers which the Lord did not send, did turn any from their iniquity, nor from darkness to the light, nor from the power of Satan unto God, which now many do witness from the Ministry which God hath now raised up in this age, which is the torment o● the false Prophet; for if it had not been evidenced in power and by the Spirit of the Lord, to be contrary to the false doctrine, especially in turning people from the wickedness whic● your doctrine keeps them in, than it might have found favou● amongst you, and would not so much have been despised; but to us it is an evident token of salvation, and that from God, though 〈◊〉 of perdition.    

The Rebukes of a Reviler fallen upon his own head.  
In an Answer to a Book put forth by one John Stetham called a Minister at Terli●g in Essex.  
WHereas the Ancient of days hath appeared, and the Lord God of Israel, and of his holy Seed for ever, hath in these our days, being his appointed time, stretched forth his hand to gather in his Remnant which hath been scattered and starved upon the barren Mountains, and he hath made known his A●m and Power in raising up his righteous Branch, and is bringing out of captivity his own chosen, that his own name may be exalted for evermore; and his marvellous light hath he caused to shine forth unto many that have set in darkness; and he hath cried, Behold me, behold me, unto a people that hath not been called by his name; yea, from this time it shall be said, What hath God wrought? And who is like unto them that are saved by the Lord, a happy people? And blessed are they whom he hath chosen for his own Inheritance; they dwell in their Tents, and none can make them afraid; for there is no Enchantment against Israel, nor no divination against the Seed of Jacob; he that curses them, it shall return upon his own head; and he that defies them, shall surely be confounded in a day; for God hath spoken, and it shall surely come to pass, he hath said, and it shall not be revoked: They that wait upon him, shall never be ashamed, but his presence shall go before them, and his righteousness shall be their reward. Therefore O ye Mountains and Hills, wherefore are ye gathered together? ye high and lofty Oaks, and rebellious children, to what purpose have ye set yourselves as in Array for Battle, against the Lord and against his Anointed? in vain have you sought divination against Israel, and to no purpose have you risen up to resist Mount Zion, whom the Lord is establishing and exalting above the Dominions of the Earth; and though many set themselves (and of the wisest too, in our age) to gainsay the truth, which is revealed, by subtle Arguments, and have traveled in pain to bring forth misty vapours, to blind the eyes of the simple, and have laid (and sought so to do) stumbling-blocks of iniquity before the people, by multitude of crafty productions and lying arguments: Woe unto you wise Writers and Scribes; you have taken away the key of knowledge, and have neither entered the Kingdom, nor suffered others to enter that would; what will be your doom? and what will be your judgement? Oh the heavy hand of the Lord will be upon you, your damnation sleeps not a moment. And whereas John Stelham (one of God's Army against the Lamb and his followers) a falsely supposed, and contrarily called, and unjustly named Minister of the Gospel, hath out of his corrupt, wicked, old, lying heart, (which he confesseth he hath) brought forth a large piece out of Babylon's Treasure, of falsely collected, and falsely framed arguments, whereby he hath sought to offend the way of the Lord, but the rather hath burdened his own soul by his own wickedness, and offended himself, and made himself unworthy of life eternal, and is reckoned in the sight of the Lord, and proved in the sight of man, to be indeed sinful, (John Stelham;) yea, he is numbered, and truly too, among Babylon's children, and the Liars and Hypocrites, whose portion is in the Lake, and not among the children of the Lord, for them he hath set himself to oppose, and by his subtlety secretly sought out Enchantments, and endeavouring to curse whom God hath blessed, he is accounted among the uncircumcised, and shall not die the death of the righteous, neither shall his last end be like unto his, except he repent; yea, God hath kept him back from honour, and to shame and disgrace he is already promoted in the sight of all the Saints, and all his work is trodden down as a branch of a dead Tree, to be cast into the fire: And what though he hath traveled full ten Months, or more, yet his birth is imperfect, and the fruit of an Egyptian Womb, which hath obtained neither praise of God, nor favour of man: And what though his Arguments be many and subtle, through the strength of his devilish Wisdom, whereby he hath descended into the darkness to fetch up his stuff, and invented in his mind, and framed in his evil thoughts, which hath filled his Volumes by his envious pen. And what though he hath taken seeming occasion against us by his industry, and bend his tongue to utter it as friendly and zealously, as may blind the single eye, and in as great hypocrisy and pretended righteousness as possibly may: What then of all these things? Let h●m take this for an Answer in full to all his many Arguments, and to his whole Work, and whatsoever is brought forth, or may be yet lodging in his sinful heart ever to declare. We are of God, and his Covenant is with us, and the whole World lies in wickedness; and he that is of God heareth us. And this is enough Reply to all what he hath, or can say further against us. And this Testimony the Father gives of us, who hath chosen us in him before the World was; and let him and all our Adversaries know, That our Religion is in that which keeps unspotted of the World, and our acceptance with God is in him, who is the Light of the World, who exerciseth our consciences in all good things towards God, and towards man: And though we answer not, yet are we no worse; and though we answer, yet are we no better; praise of men approves us not to God, nor dispraise of men makes us not sorrowful; but our peace is in the Father, whether the World do us love or hate, or praise or dispraise us.  
And first of all, like unto Rehum and Shimshai, and their companions, he appears with his Dedication much like unto theirs, from the same Spirit, and unto the same end, as may be seen Ezra 4.9, 11, 12. etc. and in the manner of Amaziah Priest of Bethel, unto Jeroboam the King, with a Message much of that nature, as in Amos 7.10, 11. etc. And this man with his feigned flattering titles, appears to the chief in Authority for approbation of his Wo●k, that men may accept it the more: But that's little worth if God accept it less; and in much secret hyyocrisie hath he uttered the intent of his mind in less than a sheet of paper, to the Protector and Council of State, whom we hope in for more honesty than to believe lies, and the indictments of a sinful wicked heart: Well, but if they will harden their hearts to believe unrighteousness, they shall be filled therewith, till both the ancient and honourable, and the false Prophet that prophesies lies, which is the tail. Isa. 9.15. be consumed together, 〈…〉 the Dominion shall be given into their hands: then among his flattering titles, he seems secretly to Complain of Abuse made of the Press, for the spreading of Anti-scriptural, and Anti-christian Errors, as he saith: Indeed his own works do prove his words true, that the Press is abused, which hath by his Pen scribbled so many Lies, Reproaches, Slanders, and Errors, and the Press the instrumental cause of spreading them abroad, whereby the Press hath been abused, to the dishonour of Religion and Piety, if not to the dishonour of Authority also. Then he seems to hint at the Cruelty and Outcry of many, for crying Club-law against the men called Quakers; but whether with approvement, or otherwise of it, his mind is not uttered; however by the Lies and Slanders ensuing out of his own mouth, it is easily proved, that he is of that very generation of persecutors; though he so well do not approve of Persecuting with the hand, yet he allows, and himself is guilty of persenting with the tongue, which is one in nature; so that hereby the great hypocrisy, of this man appears, in condemning others secretly of what himself is guilty of openly; then he is pleased (though the Lord be vexed) to cast forth his peevish smite against the light of Jesus Christ, wherewith every man in the world is lighted, in words thus venomously uttered, that perverse Principle of their (viz Quakers) self-adoring light: Will the Protector and Council believe this, or will they promote him to honour or magnify him, because of his opprobious speeches against the light of the Son of God? let them answer and testify against him, for blasphemy, who hath in his hastiness uttered his envy and wickedness, and no less than denied the Lord that bought him, in calling, and shamelessly styling the pure light of Christ, the Way, the Truth, and the Life, Perverse Principle, and Self adoring light: and thus it is manifest the Press is abused by such an Anti-scriptural, and Antichristian error, proceeding out of John Stelhams old heart, and manifested from his Pen; then with his lying Message he follows after his flattering titles, and says ere long the Lord himself will rebuke them (viz Quakers) to silence, that they shall neither write, nor speak so presumptuously etc. If his Lords believe this Message, they shall never bless him, but in the end curse him, when the production of his lying Prophecy appears, which is deceiving of their Souls, and will prove a curse upon them, and posterity, and is feeding of them with hopes of vanity and lies, and on his own head shall his false vision fall; a Rebuke into silence shall come upon him, the sin is his; writing presumpuously, and arrogantly, and the judgement thereof shall he feel, and all that believe him; truth shall be established, and his lying tongue is but for a moment; then his lie he adds to his Message which is that the Lord Jesus is fight against them (viz Quakers) with the Sword of his mouth, etc. What wicked presentation is this to the chief Rulers of Nations! even lies, one heaped upon another, to suggest into the minds of men, to stir up wrath in their hearts, against the just: nay, Jesus is our Prince of peace and righteousness, and is with us, and fights for us, and who can be against us? none but such as are his enemies, and have denied him, and his light; and counted it a perverse Principle. O how fain would John Stelham, (sinful indeed) gain a Kingdom by flattering, and have praise of his works by his Lies, which he hath made his Refuge, and his Weapon too! they that believe him shall perish with him; that's all that may be said! his flattering titles and words of guile, may gain upon the wicked, but the just man is preserved from the fury of a deceitful tongue; then his (supposed) humble Supplicate after his false Vision and lying Message is. That every person whatsoever, may not impute, strike them (viz Quakers) Corporally, etc. This appears fair in word, if his meaning was right; yet while he supplicates, That every one may not, though whether he means any one may not, (I determine not) strike them corporally, etc. Yet to publish his Lies, and Errors, and Slanders, he would have liberty, & this is but so much more secretly to strike in the greater hypocrisy, in more crafty subtlety; and indeed, well may the Priests of England be ashamed of what hath already been acted, as to striking and cruel abuses, and works of that nature; the blood of many harmless hath been spilt woefully in streets and Steeple-houses, through the means of the false Prophets, & it may be they will now take another Weapon, seeing that hath failed, and not wrought effect; no more shall any form weapon against the innocent; and though some of them have shamefully cried, Fight Lads for the Gospel; others may with as much hypocrisy write for the fight lads, and in as great deceit: And then he gives an Exhortation in his Supplicate, and saith, Be pleased to let them (viz Quakers) know that we are guarded by a bett●r Law, than what they upbraid us with; its time to be ashamed that you have been so long guarded by a Popish Law; yet the secret crafts of this man is noted, in this subtle suggestion; a better law would he have? what doth it too much shame you, by the name of Popish Law, and would you be less discovered, if the law of the same virtue, were of another Authority than Queen Mary, and of another Dominion than the Pope? therefore a Law from the Protector he would supplicate, if possible, That how ever we may not have liberty to deliver our Doctrine in their Assemblies, as he saith; and this evil man, and decever, who waxes worse and worse in his way, impudently slanders the way of God, & reproaches the Doctrine of the Gospel of Christ, and would wickedly make men (more honest than himself) believe, that these men's (viz Quakers) Tenants, as he saith, are as reprobate stuff of the Jesuits, their blasphemies as horrid as the Popish Parasites: O the wickedness and impudence which hath appeared out of this man's heart in those few words wickedness in that his words are lies; and devilish, and impudent, in that he dares thus to appear to an Authority, with the Dedication of Lies; Let him take notice of this, we are clear from his false Accusations, and of Popish Doctrines; But they that are one wi●h him, are not from being guarded with a Popish Law; and these are truly Rome's Subjects, who are guarded with his Law; more than we are Rome's Emissaries, which scarcely he would cast upon us, and make the Protector and his Council believe it, if their hearts be so hardened: But better is thought upon concerning them, though I.S. would make them evil, suggesting evil into their hearts: But a false Prophet is known by his Lies and Slanders, and secret smiting; and then he saith, He would have some of this Sect (viz Quakers,) more narrowly watched, etc. and stigmatised: Oh cruelty! out of the abundance of the heart his mouth utters, like a Pot boiling, with anger that cannot contain it within the mouth; what lodges in the heart of this man, consider; what less, then in their hearts, who ●ere Queen mary's Jesuiees and Priests, if the Protector and Council would answer the cruel intent of his mind, as Queen Mary did theirs? Balaam, or worse he is; or he hath sought enchantment, and would curse before they sent for him to do so; but it shall return on his own head, who is watched against for a Wolf and Devourer, and stigmatised for a Deceiver, and false Diviner; one who art marked for a false Prophet, and known to be so, by every one who is taught of God; and in the end of all this secretly uttered wickedness, and cruelty, insinuatingly expressed to suggest evil into the minds of men more honest than himself, he wishes for Blessing upon his Highness and Honours, that they may discern true Spirits from false, such who proceed out of the mouth of the false Prophet, from such as proceeds from the Father, and from the Son; indeed of such a gift of discerning they have need, and by the fruits they may try every Spiris; 't & in a just trial, by just judgement, are thou tried, & they spirit is made manifest, to be the spirit which proceeds out of the mouth of the Dagon, who wars against the Saints, and out of the mouth of the Beast, who hath many Heads & many Horns, which Beast arose up in the Apostasy since the Apostles days; & thy spirit is made manifest to be the spirit of the false Prophet, who deceives the Nations, for thy fruits doth discover thee a liar; a slanderer, a perverter of the right way of God, art thou proved, and such things proceeds out of the mouth of the false Prophet, & so let them beware of thy spirit, who art not guided by the spirit of Christ Jesus, nor of the Father, but a worker of darkness, & a reveller of the light of Christ, calling it (false Prophet-like, as being led with the spirit of the Dragon, & the Beast) Perverse Principle: We have measured thy spirit to be as I have said; and he that speaks otherwise, speaks as a lie; and if the Protector and his Council believes otherwise, they believe a lie, and cannot obtain a blessing, though thou with thy lying spirit pray for them, whom God (the Father of blessings) hears not, but is against thee; and this is my prayer, the Lord rebuke thee, & thy wicked tongue, and give the Protector and his Council a better understanding than to believe thee; else will the Lord make them cursed to themselves, and to the Nations; of them my heart hopes better things, and this might serve for a full Answer to thy whole Book; and by this little of thy work that I have viewed, and turned unto the sigh of all, art thou discovered to be an enemy to God, and a secret envier of his people; and by what thou hast said it appears what the rest of the whole matter can be; an evil spirit cannot bring forth good works; but yet a little further, is my matter unveiled for the sake of the upright.  
And further, J. S. after his wicked Presentation to the Rulers of this Nation, with lies and evil Speeches proceeding out of his old heart, he writes an Epistle (out of the same heart) to the Church, as he calls them, wherein is many words uttered, but altogether tasted with that leaven of his malice, against Quakers and Quakerism, who seems to be the greatest burden upon his evil heart, because truth is among them, & if truth go on, his deceit will be more made manifest, whither, and perish; and so as subtly as may be he would defend himself in the sight of his Church that his shame may not appear before them (it may be lest his Hire should be abated) and he seems to cast a cloak upon them; but whether out of pure love to their Souls, or for his own Gain, & such a sum of Money, God knows; how ever the least Child in the truth dwelling in the light, sees his length, and can measure his state, & knows that good cannot come from an old lying heart, & he speaks something of wondering after the beast and false Prophet, but hath not described what the Beast is, and the false Prophet: And I refer the Reader to a Book called The Measure of the Times: wherein the Priests of England, such as J. S. is reproved according to the Scripture, to be the very branches of the same Root of false Prophets which all the World wondered after in John's time; & though he speak much to his Church of Christ without, and of his birth, blood, and his righteousness, and justification thereby, etc. but to all that, I say, All are Reprobates but such in whom Christ is within them, and none are justified but such, nor hath any part in the inheritance of God, though they may profess never so much of Christ without; and what he hath done for others, yet except he be within them too, to change and renew them, and give them power over all their sins, their profession of him is vain.  
I am no picker of Quarrels; else many of his words might be searched, which I run over hastily, knowing his voice to be the voice of a stranger, and not of Christ, who never made use of an old sinful heart to pen Epistles to Churches.  
But into this lets search; he saith, Christ blesseth Infants-Baptism: Where, or when, I ask proof of this, and till than I say J.S. hath belied Christ, and the generation of the just; Well may he belly us, when he hath belied Christ, who could not ble●s that which there was not: there was no Infants baptism that ever we read of in his days: sure people will be more wise than to be established through Lies; else their sin be upon them, if through hardness of heart they be given up to believe Lies, that they may perish.  
He speaks of a well ordered Conversation; Indeed this seems Hypocrisy, to exhort others (their Churches) to that which many of the Independent Teachers have not thmselves, who are Hirelings, and takes Gifts, and Rewards for Preaching, and is in the way of all the Deceivers of old; and they that do these things have not a well ordered Conversation, but a Conversing with the generation of ungodly; & when we read the plain words of Christ, Luke 17. The Kingdom of Heaven is within you, he saith, we madly wrest the reading of the words, when we neither add nor diminish; now he seems to say, It is the Kingdom of Heaven among you, and not the Kingdom of heaven within you; and so blames the Scripture, and confounds the doctrine of many of the Independents, who say, the Scripture is believers Rule; but he seems to charge this Scripture with false translations, and therefore is subject to alteration, and so cannot be the Rule of Believers according to his own account; & thus by wicked men are we blamed when we do not speak according to Scripture language, and now as wickedly charged by I. S. for speaking just in the Scripture-expressions, with madly wresting the words; but thus it was before; & whatsoever we do now, by enemies must be reviled, and our words abused, contrary to our innocent intents.  
Then in the end of his Epistle, he desires the Prayers of his Church, that his Reply may be accompanied with power according to the truth of it.  
Indeed so it shall, and no more; according to the truth of it, which is very falsehoods and deceits; so shall the power of the Lord confound it, and turn it into folly and confusion, as may he seen by a sober man, who this following doth with patience read, and weigh.  
Then many things is uttered by him in his Epistle to the Reader; he seems to show, he saith, how R. F. and his Associates have made up A Litter and Fardel of Erroneous Divinity: and secretly charging us with making up of what we profess from some Writers before us.  
But to this I answer, His reproachful words Litter, and Fardel, and Erroneous, we bear with patience, rather rejoicing that we are accounted worthy of the reproach for the truth sake from an envious man, then to be angry with our reproaches: But however, let him and all our enemies know, what we profess and bear witness of, we receive not from man, but from God; even the Gospel which we testify of, by the revelation of Jesus Christ in us we received it; & informs others to the same door, which is, by our Ministry, that they may receive the same: and this is but his poor shift, to undervalue the power and truth of Jesus, in the sight of men, who would falsely make men believe, That our Doctrines are but the spawn of many ancient Errors, as he saith, brooded by some Modern Writers, when as the Doctrine of Christ & the Apostles we bear witness to by the same spirit, & not to any other Authors who were without the Spirit of Jesus: & all these shifts saves not the Priests of England from being discovered, & their deceits & abominations to be made manifest by our Light and Doctrine, which is the Light of Christ, and the Doctrine of the holy men of God before us.  
And further, his wickedness appears by reproaching and reviling dead men, such as H.N. Jacob B.W.E. with others, whom I confidently believe were men in their Generation more honest than himself, and more upright with God, and sincere in what was made known to them, than this same reviler who is set to revile both living and dead, if they do but cross his fancy: Let all men take notice of these things, and of his rebukes, with an evil heart, whom the Lord doth and will rebuke by the Spirit of his mouth, in the day of his just judgmen, who art a reviler of the just both living and dead: and all along in that Epistle, as in the rest of his Book, which is the Rebukes of a Reviler, he bends his very tongue, as the poison of Asps being under it, against the Quakers, reckoning them with the Papists, and such others; but this is but as the pharisees his forefathers did, who numbered the Son of God, and condemned him with transgressor's, and betwixt two thiefs.  
And in the end, he desires his Reader to receive in love, what in his Book is found agreeable to the Spirit of God in Scripture truth, agreed; so let it be, and therefore many things in his Book, which is not given forth by the Spirit of God, nor according to the Scripture truth, which the honest Reader may find upon a serious reading and search with the Spirit of God, & according to the Scripture, is to be judged and condemned, & not reeeived; what shall the honest Reader receive this for truth, That the Light of Christ Jesus is A Perverse Principle? and that Christ bl●ssed infants Baptism, with very many such like things of the like nature proceeding from the same spirit, which is proved not to be of God, but of the Devil; for every tree is known by his fruit, & every spirit by its works, & words: many other things more devilish, if more devilish can be, he charges us withal in a most unreasonable manner, that our Religion is the Fort of Babel, and that Jesuitical Plots and Designs are carried on by some of us; and Quakerism is built upon the fourfold pillar of Papistry, with such like; the very transcribing of his words shows his wicked spirit by his unsavoury words; which things we do deny in the presence of the Lord, and are clear in his sight from these devilish accusations, though J. S. play the Devil's part, in this Epistle as well as in his whole Book: & is an accuser of the brethren, & is to be cast out and judged with the life of God; and to give testimony against his lies and slanders is sufficient Answer, & the next time he enterprises the like Work, we demand of him witness of his words, what these Jesuitical plots and Designs are, we do carry on; Which slander is so devilish, could he prove what he says, his words would take away our lives; but to raise the unclean spirit against us, though the Nations is truly supposed the purpose of his words, and not being content with what he himself can believe us in, his work reaches to raise the rage of whole Nations to execute their fury as well as his own upon us, and so his words gives ground to all the wicked that doth believe him (for none else can) to persecute the people, & way of the Lord, under the false account of being Plotters, of having ill Designs, which thing we stand witness against, & seek the peace of all men, though he have bend his tongue for Lies, and brazened his face to utter them without fear or shame, to suggest evil into men's minds that they may harm the upright; but it is known by his words what lodgeth in the heart of such a person, who thus openly & impudently doth slander just men to the taking away of life, if any were so devilish to witness lies and slanders, as he is forging of them, and declaring of them, & that to the Protector and his Council too; but from these things we being clear, are the more ready to bear his Lies with Patience, & doth not pray for fire to devour him, though he be our enemy and the Lords; but rather wishes his returnig from his ungodilness, than a destruction upon him in his ungodliness; & whereas the subject of his matter invented in his mind & brought forth into view, is a going about to prove that in 22 particulars mentioned by him, we do contradict the Scriptures; but his ground is false from whence his whole work proceeds; for not in any particular of what is mentioned do we contradict the Scripture, though his whole work be founded upon this thing, of our cotradiction to Scripture; and while we be proved in the sight of the Lord, we reckon his slanders to be rather a testimony to us, that we are of God, than a discouraging of us in the ways of God: and we do not allow that J. S. be our Interpreter, and the Expositor upon our words; for than no question but he will judge out of his prejudicial mind, false judgement, and pervert the innocent words into contradiction of Scripture, and of ourselves; but to the single mind and Witness of God in every man we appeal for judgement, and do in the sight of God commend ourselves to every man's conscience, and beg not belief of any, but know all that be in the Light of the Son of God, witness to us, and feel our Doctrine to be the Doctrine of godliness, reaching to the Witness of God in every one, whereby we are a good savour to God in all: And though J. S. judge our Doctrine to be Scripture-contradictions, yet his judgement is but out of his old lying heart, which can bring forth no better than itself, even false judgement and lying words, which out of it hath plentifully abounded in his false rebukes; therefore let the Reader first search into the ground from whence his Work and Judgement doth spring, and try if an old lying heart, and sinful wretch (as he confesses he is) can bring forth good fruit: No, we matter not what his judgement of us be, when as we know the heart is corrupt from whence it doth spring; not in the Light of the Spirit of God do we in any one particular insisted upon by him, contradict the Scriptures, though by his dark mind so he wickedly judgeth of us, even as the Pharisees, his forefathers, did judge of Christ to be a blasphemer and a contradictor of Moses and the Prophets, who did fulfil them, and put them to an end, and not destroy them, nor contradict them in the sight of his Father, though to their corrupt judgement; and Christ tells them that they erred, not knowing the Scriptures nor the Power of God, who had old lying hearts, and were sinful wretches, even such as John Stelham hath confessed himself to be; and therefore his words and judgement, and theirs, is like to be all of one nature, judging Truth to be Error, and the Way of God to be Heresy and Blasphemy; this the Pharisees did of old, and even thus doth John Stelham and his companions do at this day: But why should any be troubled hereat, seeing herein Christ's words are fulfiled upon us, who said, They shall speak all manner of evil falsely against you for my Names sak●? And so hath this man done with his light, scornful spirit, and fulfilled Christ's words, who because he hath not known the Father nor the Son, hath spoken evil falsely against them that follow Christ: And this were sufficient answer to his whole Book. Yet let us see what follows, and let the Reader try with all moderation, that he may be edified, and may know the true Spirit from the false, and the doctrine of the Gospel from lying visions, and may cleave to the Truth, and escape the error: And let none believe hastily things uttered without knowledge, out of J.S. deceitful heart.  
FOrasmuch as many of the Servants of the Lord have been moved of the Lord to set forth in order several Declarations of those things which the Light of the glorious Gospel shining in their hearts, hath given them the knowledge of, and for this end are they published, that others also may know the certainty and truth of those things which are believed, known and enjoyed amongst us; not that they can be known by reading the Letter in which they are declared; but through their diligence and obedience to the Light wherewith Christ hath enlightened them (though not for it) which is the same Light which shined in our hearts, and gave us the Light of the knowledge of the glory of God in the face of Jesus Christ; by which Light of the glorious Gospel, who are faithful in it to the Lord, their understandings come to be opened, that they stumble not at those things which are testified in the Truth, neither at that which is declared in other Scriptures, but it being that in this our day it hath pleased the Father to bring forth in life and power, that mercy and truth (which the Scripture speaks of) by which iniquity is purged out; and as it is become a savour of life unto life in those that receive and believe in it; so it is also become a savour of death unto that death which remains in both Priests and people in this age, who hate the Light, who can scarce hear it named, or that people should be turned unto it (as the Apostle did turn them from darkness to the Light, and from the power of Satan unto God, that they might receive the remission of their sins, and be partakers of the inheritance amongst them that are sanctified) but when they hear that preached or printed, which they may do, and out of which they cannot receive the remission of their sins, than envy riseth up in them, & a perverse mind, and ungodly speeches, and false accusations, saying, that we speak of a natural Light, and of a natural Conscience; when as we speak of the true Light which hath enlightened every one that cometh into the World, and in which Christ's Doctrine stood, who said to the people, and to the Pharisees again and again, I am the Light of the world, as John 8.12. John 12.46. but now because the Light is come, and the glory of the Lord is risen upon us, and we declare it freely, as we have received it; therefore is floods of ungodliness risen up against us: But it is impossible that the Seed which the Lord is manifesting his Light and Power to bring forth, should be kept always under the power of death; which Seed is now terrible in the Lord's Power, and will yet be more terrible as his power increaseth, which is now going forth as an Army with banners; for the torment of the wicked is already begun, because the righteousness of God is now spreading over the Nations, and neither the Rulers of the darkness of this World, nor all the Printings and Preachings of those who be out of the life of God, can hinder that which the Lord hath begun, and is carrying on by his own power, though the Nations are angry, because that by the Light of his glorious Gospel shining forth, his wrath is revealed upon them for their ungodly deeds, that the Scripture which cannot be broken, may be fulfilled; and therefore it were better for them there may be hope, then to rise up against that which is more unchangeable than the Heavens and the Earth: And therefore in vain have the Enemies of God, and people in all professions joined themselves together against the Light of Truth, and the Way of the Lord, which many in our days have fallen upon, but are broken to pieces; and it hath fallen upon many, and grinded them to powder, and nothing shall escape; for the day of the Lord is come, and it is very nigh to you that hate it; a day of darkness and of gloominess, of clouds, and of thick darkness; and now the seed of God is as the morning spread upon the Mountains; a great people and a strong, there hath not been ever the like, neither shall there be any more after it, even to the years of many generations; a fire goeth before them, and behind them a flame burneth; the Land is as the Garden of Eden before them, and behind them a desolate Wilderness; and nothing shall escape them; the appearance of them is as the appearance of horses, and as horsemen, so shall they run, etc. the Earth shall quake before them, the Heavens shall tremble, the Sun and Moon shall be dark, and the Stars shall withdraw their shining, and the Lord shall ut●er his voice before his Army (as he now doth) for his Camp is very great, for he is strong that executeth his Word; for the day of the Lord is great and very terrible, and who can abide it?  
And now, according as the Prophet Joel prophesied, is it come and coming to pass, Joel 2.2, 3, 4, 10, 11. against which Seed men of corrupt minds, and reprobate concerning the things of God, are risen up, who in their first appearance in their Writings, profess themselves to be that which they are not, seeming right unto many through their feigned words and fair speeches, deceiving the hearts of the simple, for whom Christ died; but afterwards in the same Writings (to those that see) they manifest themselves what they are; and being so considered as they are seen and known, cannot deceive; and therefore to all people who desire to be edified and satisfied in the ground and truth of things as they are made manifest by the Lord, to the Light in you I speak, that in it you may be able to understand truth in what I say, and by the truth to judge of things that differ; for such as the Tree is, such is the fruit; an evil tree cannot bring forth good fruit, neither can one Fountain send forth sweet water and bitter.  
Now as concerning a Book given forth by John Stelham (Priest at Terling in Essex) who having an evil eye because God is good, and being filled with indignation because God hath mercy on his own Seed whom he hath blessed, hath out of the abundance of his heart spoken it forth: Now the way to know that which is spoken in darkness, is to read it in the light; and if his Testimony in any thing, as coming from him, is to be believed, it is that which is concerning his own condition; and if his estate and condition be such, that in it he can receive the things of God, and minister them to others, than they may be received; but if his condition be such, that in it he cannot receive the things of the Spirit of God, then that which cannot receive, cannot minister; and so he is to be silent'sts and none to expect the things of God from him, being neither fit to reprove, nor to rebuke, but to be reproved and rebuked, as will appear as followeth.  
The ground in him, and the heart out of which this abundance of words in his Book proceeds, in it (as he declares) is yet the root of all error, and of all sin is in him, and seen by him not mortified, and that he hath an old lying heart, and flesh, wherein there dwells no truth, no good thing; a sinful wretch and worm, subscribing himself the sinful John Stelham, as in his Introduction, in pag. 80. and p. 117.  
Now therefore, we having found out the root and the ground to be a root of Error, and the ground of Deceit, and a heart wherein dwells no truth, nor no good thing, therefore from that which is unclean, shall we not expect that which is clean to proceed, nor truth from that wherein dwells no truth; but from the lying heart and deceitful tongue hath the Lord delivered us; so that if we be called revilers, and be rebuked, and a charge laid against us, as to contradict the Scriptures of God, and be called Antiscriptural, Antichristian, and Antispiritual; we have now learned to know whence it doth proceed, even from the lying heart, and flesh, wherein there dwells no truth; and we can bear it, because we know, that till that heart be taken away, and a new heart known wherein is truth, we must be reproached and spoken evil of falsely, for his sake who hath taken away the old lying heart, and hath given us a new heart, wherein truth dwelleth, and where truth proceeds out from; and herein are we manifest from the children of this generation, and herein are the two states known, and the two conditions of men, according to the testimony of Scripture, and the parable which Jesus spoke, Luke 6.39. Can the blind lead the blind? shall they not both fall into the ditch? And ver. 45. A good man out of the good treasure of his heart bringeth forth that which is good. And, an evil man out of the evil treasure of his heart bringeth forth that which is evil; for out of the abundance of the heart his mouth speaketh. And hereby is the Tree known, by his fruits; and the heart of the wicked was ever filled with lying and vanity; and understanding was hid from them; the Lord was grieved with such that did err in their hearts, and had not known his ways, Psal. 119 70. Psal. 140.2. and this was an evil which was under the sun, that the hearts of the sons of men were full of evil and madness, while they live, Eccles. 9.3. And such a heart was in the Scribes and Pharisees, a lying heart, wherein dwelled no truth, filled with evil thoughts, as Christ said, Wherefore think you evil in your hearts? Mat. 9.4. and out of the heart did arise all false accusations, calling the truth blasphemy, and the way of it heresy; and such who be in the state as John Stelham confesseth he is, was never appointed by the Lord to watch over souls. But such where Christ did dwell in their hearts, and because they were sons, God sent forth the Spirit of his Son into their hearts, Eph. 3.17. Gal. 4.6. and such had truth in their hearts, doing the Will of God from the heart, and did draw near unto God with a true heart, in full assurance of Faith, having their hearts sprinkled from an evil conscience, and their bodies washed with pure water; these did not profess the things of God in an old lying heart, wherein dwelled no truth, but called upon the name of the Lord with a pure heart, and said, that the end of the commandment was charity out of a pure heart, and of a good conscience, and of faith unfeigned, from which some swerved (in the Apostles days) having turned aside unto vain jangling, and such desired to be teachers of others, but the doctrine is corrupt, and the Mystery of Faith is not held where the heart and conscience is not pure; and the Lord is good unto such who be of a clean heart.  

Now as concerning the Scriptures.  
John Stelham's Testimony from the old lying heart, wherein dwelleth no truth, is this: That the Scriptures are the Word of God, and truly so called; and the Letter and Scripture is all one, as p. 3.4. but to contradict that himself, he saith in p. 5. the Letter taken strictly is but legal administration; using these words, The Letter killeth, i.e. the bare legal command without a promise of power or pardon, as a bare Letter, void of strength, life and spirit, it leaveth all men under a kill sentence and curse. Let them that have understanding, judge. Again, as concerning the Letter, in page 6. he expresseth himself thus: The Spirit is given by it: And in the next words saith, the Scripture is but instrumental to the Spirit.  
Now mark; the Letter taken strictly being legal, without a promise of power or pardon, void of strength, life and spirit, (the Spirit to be given by this which he confesseth is void of strength, life and spirit) and is but instrumental to the Spirit, whether this be not contradiction and confusion, let them that read judge: For in reading these things which he hath published, many may seal to the confession of his own condition to be truth; but that which he hath declared of the things of God, to be false; for now the Light being broken forth, such doctrine cannot be received nor believed, that th● Spirit is given by the Letter, but that which is declared in the Letter, was given forth from the Spirit, which was in them which spoke it forth; but people may long have the Letter, and think in it to find God and eternal life, and may die in their sins; though J.S. say, that not one man in the world knows God to be God, till he finds him in the Scripture: But I say unto him as Christ said unto the pharisees, Who had neither heard his voice at any time, nor seen his shape, had not his word abiding in them, nor did not believe in the Light; and that he was the Light which did enlighten every man that cometh into the World; search the Scriptures, for in them ye think ye have Eternal life, and they are they which testify of me, saith Christ the Life; but those thought that they had the life in the Scriptures, deceived them, for they wanted the Life when they thought they had it: And so I. S. thoughts that he hath the Spirit by the Letter, deceives him; for when he finds the Spirit and Eternal Life, than his old lying heart in which is no truth, but the root of error, will be taken away, and so the Light which cometh from Christ the Life, in which the Spirit is received, condemneth all such thoughts, for they proceed out of that heart which is not upright before the Lord, neither is it set to seek the Lord in that way in which he and his Spirit is found.  
Again, I. S. talking of the Scriptures, intrudes into things which he hath not seen, comparing it with that which he hath seen; and so in what he saith, he is blind, saying, The Scripture is a more standing Rule than Visions.  
To which I answer, The night is upon him that he hath no vision, and therefore doth not know what a Vision is a rule unto, nor the continuance of it, as those in Israel, which said that every vision faileth, and so would not have them a standing Rule; and that Reproach of the Visions of God were so common, that it was become a proverb amongst them; but the Prophet who was in the Light, and had the vision of the Lord, & had the Word of the Lord, he was to reprove that proverb, and to tell them, that they should no more use it as a proverb in Israel, and said, The days are at hand, and the effect of every vision; and so with the Light, who be in it, do now reprove all such proverbs and preachings against the visions of God; for from the visions was the Scriptures spoken forth, and that which they had seen, they declared; so that which gives forth words, is greater than the words, and without vision the people perish, and they may perish while they have the Letter; but they cannot perish while they have the vision; and although there be vain visions, they do not make the true of none effect.  
And although there be Sorceries and Enchantment, that doth not make the true resurrection of the dead of none effect; but the blind must stumble at the things they do not see.  
Again J.S. s●ith, That the Authority of the Scriptures is owned among the Jews to this day.  
Ans. No; Christ is not owned amongst them, who is the Authority and Power, unto which the Scriptures give testimony that he is so, neither are they yet converted, as thou thyself confessest; and they who be in the unconverted estate, do not own the Authority of the Scriptures, though such may talk of them, as thou dost, speaking that of them which they never spoke of themselves.  
Again, I.S. saith in the 17. page, As deep things as the Spirit hath revealed, they are all in the Scripture.  
Ans. Nay, There were things revealed which were unutterable; and many things which were revealed, and also written, which are not in the Scripture, as the Book of Nathan the Prophet, and the Prophecy of Ahijah the Shilomite, and the Visions of Iddo the Seer, which was against Jeroboam the son of Nebat, 2 Chron. 9.29. And the Book of Shemath the Prophet, 2 Chron. 1.2, 15. And the Book of Jehu. 2 Chron: 20.34. and the Book of Gad the Seer, 1 Chron. 29.29. and the Book of Jaser, 2 Sam. 1.18. and the Prophecy of Enoch, who prophesied of the coming of Christ in his Saints, to execute Judgement upon all, and to convince all that are ungodly, of their ungodly deeds & hard speeches which ungodly sinners have spoken against him, as Judas beareth witness: And he also saw and prophesied of Israel according to the flesh; that they should do wickedly, and sl●y him who was the light of the world; And much more which is not written in the Bible; And that which is manifest unto Paul, which he wrote to the Corinthians, in an Epistle, not to company with fornicators; that whole Epistle is not in the Bible, 1 Cor. 5●9. And likewise that which was revealed unto Paul in the dispensation of the grace of God given unto him, how that by revelation God made known unto him the mystry, which he wrote unto the Ephesians, in a few words, whereby they when they read, they might understand his knowledge in the mystery of Christ, which in other ages was not made known unto the sons of men, as it was revealed unto his holy Angels and Prophets by the Spirit, which Epistle, in which that mystry was written, is not in the Bible, Ephesians 3.3. And the Epistle which Paul wrote to the Laodiceans, which he charged the Colossians to read amongst them, (and that theirs should be read in the Church of the Laodiceans) wherein his thanks & prayers to God was for their steadfastness in the truth, wherein he made manifest the unprofitable talkers, who went about to draw them from the truth of the Gospel, and from their diligence in good works of eternal life, as many vain and unprofitable talkers are in the world now doing the same work.  
And whereas J. S. saith, That the Epistle of Paul to the Colossians was read as the Word of the Lord in the Church of the Laodiceans: Why doth he not bear witness that Paul's Epistle to the Laodiceans was read as the word of the Lord amongst the Colossians, Collossians, 4.16. And if he read in his Church the Epistle to the Collossians as the Word of the Lord, why doth not he read to his people that which was written to the Laodiceans, they both being given forth from one Spirit? So let him consider of those things above mentioned, and try whether his words will stand unreprovable, 67. page, saying, God might have revealed more than is in the Scripture, but he pleased not so to do: In that page mentioning Samuel, Moses, and the Prophets, Christ and the Apostles, saying, All that they have spoken is written both according t● what was written before, and for substance the same.  
Answ. What I have spoken, and shall here speak, may sufficiently make manifest, that his words proceed from the old lying heart, in which dwells no truth; for I have showed out of the Prophets, and out of the Apostles many things which was both revealed and declared, which is not in the Bible written: And likewise I shall show farther, of the things concerning Christ, testified by John, and we know that his Testimony is true, saying, And there are also many other things which Jesus did, the which if they should be written every one, I suppose that even the World itself could not contain the Books which should be written, John 21.25. So that all is not written which was revealed, wrote and spoken, which if much more were written which was made manifest, by it with that which is written, could they not know the Lord, their minds being from the light of Christ, which doth reveal and make manifest that which may be known of God in them.  
And many who have the Letter, and are Ministers of it, are sensual, having not the spirit, nor the word of God, nor the testimony of Jesus, and their Ministry is but as Chaff to the Wheat, and the Lord is against them; For what is the chaff to the wheat? saith the Lord, Jeremiah 23. Is not my word like a fire, saith the Lord, and like a hammer breaketh the rock in pieces? Now many have the letter, and know not the word of the Lord as a fire, neither is the rock broken with the letter; and such use their tongue, for it is their own, and the power of the Lord is not come over it; such cause the People to err, and doth not profit them, being not sent, nor commanded of the Lord; for who are sent and commanded of the Lord, the Lord useth their tongue● to speak his words, which he puts into their mouths, and such words doth profit the people, and not cause them to err, being spoken according to the law, which is light; And the testimony of Jesus, which is the Spirit of Prophecy; and such do witness the Scriptures, that as they cannot be broken, so they cannot be denied by the Spirit which gave them forth to be a Declaration of those things which was revealed, known, and believed: But they are not that which they are a declaration of; the letter testifies of the eternal life, but it is not it, neither gives it: It testifies of the light of the glorious Gospel shining in the heart, which gives the light of the knowledge of the glory of God; but it is not that light which gives that knowledge: It testifies of the Way, but Christ is the Way; & of the Word, but God is the Word; and of Redemption, but Christ is the Redemption, & not the Letter, though it testifies of Justification, & Sanctification, but they are wrought by the Word in the grace and power of Christ, and so every one who will own the Scriptures, as they were given forth to be owned, must first own that of God in them, which is manifest to work in the Creature, that which they testify of, that Christ the power of God they may witness, working all their works in them, and for them, according to the Scripture.  
But contrary to the Scripture, J.S. from the root of Error, saith, That the written letter is a Spiritual Arm, and Sword of the Spirit, and that the very power of the written letter puts Satan to flight: And in the same Page, saith, That the Devil hath Scripture in his mouth.  
Answ. Let the People take notice, and read the Scriptures, and see if there be any such thing, that the Sword of the spirit was ever in the Devil's Mouth, for the spiritual Armour which is said to be the Word of God: But the Word of God, which is the sword of the Spirit, is that by which he is to be destroyed and is the mystery bid from him and all that follow his lusts: But though the Devil, which did not abide in the truth, and his Ministers who are out of the truth, may take the letter in their mouths as they have done, and say it's written so, but the word of the Lord is not in their mouthe●, which is the sword of the Spirit; and such will use the letter in their mouths, which cannot seize from sin, whose eyes are full of Adultery, beguiling unstable Souls, their heart being exercised with covetous practices; cursed children, which have forsaken the right way, and are in the Error of Baalan, loving the wages of unrighteousness, and taking them, and such have the letter in their mouths, but knows not the Word of God, wh●ch who comes but know, it restrains them from all such practices.  
Again, J.S. from his blindness and root of Error, and lying heart, wherein dwells no truth, but much confusion, saith, that the letter, i. e. the Scripture is the true ground of the believers Faith: and again in the same page saith, That Christ in the Scripture is the true Ground of Faith: And to prove the former, he brings Prov. 22.19, 20, 21. That thy trust may be in the Lord, I have made known to thee, this day even to thee; have not I written to thee excellent things in Counsels and Knowledge, that I might make thee know the certainty of the words of truth that thou mightest answer the words of truth to them that send unto thee?  
An. By this scripture the Lord is made the ground of Faith, & not the Letter: And therefore did the Prophet make known excellent things in writing, in counsel, and knowledge, & for this end did the Apostles both preach and write, that the Faith of those which heard them, & read their writings, might not stand in the wisdom of words, nor in the letter, as its ground, but in Christ the power of God, and Christ who preached the true doctrine, that in it every one might believe, said to the World, & the Pharisees, While ye have the light, believe in the light, that ye may be the Children of light, and these had the letter, but did not believe in the light, which light is Christ, and which light is the foundation of Faith, and is the foundation of many generations, in which many did believe; before this letter which declares of it was written; And that Faith which stands in the light, and in the power of God, is the ground of the Scripture letter, from whence it did proceed; after they believed they spoke and wrote that which now is declared, in Chapters. And every one which comes to the true ground of Faith, must come co the light to believe in it, that they may be the Children of it, and then the Scriptures will be profitable unto them, they with the light having the understanding opened to see for what end they were given forth, and how they come to be fulfilled, and witnessed in that which gave them forth; for the ground of Faith to believers is but one both before and since the Scripture was written, which is Christ, in whom whosoever believeth shall be saved, let Christ be in what he will, for he was the ground of Faith, when the letter was not; and he is the ground of Faith when it is, and no other foundation for Faith can any man lay, than that which is laid, Jesus Christ who is the true light, and enlighteneth every man that cometh into the Word, that all men in him might believe; and they that believe not that he is so, shall die in their sins, as Christ saith, John 8.24.  
But J.S. going on in his own devised Fables, would pervert the words of truth, both in our writings, and in the Apostles, as it is manifest, in his writings, of this reviling Rebuke concerning, R.F. and J.N. E.B. and F.H. and others, which whosoever read their words, and his, they may discern truth from devised fables without much Reply upon it, as in places he is mingling his own words with theirs, joining a lie to the truth that he may contradict it as false, as every one that reads with understanding will see, which when they have spoken plain truths, which he himself hath often in his Book confessed unto to be truth, will afterwards give his meaning to 〈◊〉 words, as he hath done unto the Apostles words, saying, If they mean thus, etc. Then he goes about to contradict his own meaning, and when he hath contradicted his own meaning.; than he saith he hath contradicted their words, though he have before confessed the truth of their words; so he hath not contradicted the words as they were spoken, but because they spoke not his meaning with the words, therefore the true words must be false in his judgement, and bear his rebuke, as his Book doth make manifest, and adding his lie to the words of truth, these two things are his greatest proofs to resist the truth; In page 77. he hath mingled his own words with the words of R.F. in w●ich page he acknowledgeth a former addition, and yet reneweth another, R.F. having been speaking of the light which hath enlightened every man which cometh into the World, (he adds) which where it is (and it is in every man, it reneweth the judgement, &c) he here adding his own, and then rebuking it, would make people believe lies, that all might be damned who believ not the truth.  
But on the contrary, for we never have said that every man's judgement, is renewed with the ligbt, though they be enlightened; for they are enlightened who ha●e it, and who are void of true judgement because they hate the light which they be enlightened withal. And also the Apostles words he perverts and gives meaning unto, which if he did not they would be a plain testimony with that which he hath set himself to oppose, so giving meanings both to their word● and our words, his meanings must be the ground of his Believers Faith, and not the Scriptures, as he said before.  
The Apostle Peter speaking of a more sure Word of Prophecy, wherein they did well to take heed, as unto a light that shineth in a dark place, till the day dawn, and the daystar arise in their hearts, 2 Pet▪ 1.19. knowing this first, that no Prophecy of the Scriptures is of any private interpretation; for the Prophecy came not in old time by the will of man, but holy men of God spoke as they were moved of the holy Ghost. To this J.S. adds not heart-prophesie, no breast-prophesie, but written down in Books, etc. which is contrary to the Apostls words; for he doth not exclude heart-prophesie, for there was never any prophecy but did proceed out of the heart before it was written in any Book.  
And the Apostle saith, Until the day dawn, and the daystar arise in your hearts, and that holy men of God spoke as they were moved by the holy Ghost, and that which moved them to speak Prophecies was in their hearts, and the Apostle did not bid them wait till the day star did arise in the Scriptures, but till it did rise in their hearts, and then he told them how the Prophecies of the Scriptures came.  
Peter saying. Until the day dawn, and the daystar arise in our hearts, J.S. saith, That is until by the study of the Scriptures, more light he cleared up, etc.  
Now let all them of understanding, read, and compare his words, & the Apostles, and they may well conclude with his confession, that he hath an old lying heart, and flesh, in which dwells no truth, but the root of error and gainsaying of the truth; and as for many others of his devised fables, and false meanings, though I let them pass here unanswered, yet they may be seen with the mind informed in the truth; and all who are of God, and of the truth, may know that it is a small matter for us to be rebuked, or judged to be in confusion, who so evidently hath confounded both our words, and the Apostles, into his own false meanings, and so contradicts them both; but that remaineth sure which gaves forth the Scriptures, and abideth in us, and we know that they cannot be broken, but must be fulfilled, as they were given forth by the Word, which they were given forth from, by taking heed unto which the young man's way is cleansed, & by which the old lying heart, is reproved; that which was given forth from that Spirit, cannot be by it denied; but that which would darken words without knowledge is denied; that which would set up devised fables above Christ, the Spirit, and Scriptures, that by the Spirit is denied without contradiction, and as we shall by the Spirit, and by the Scriptures try John Stelhams Doctrine; which if he deny them both, then by his own Argument we shall prove him, and see whether he will own himself to be judged by that with which he would judge others, whether they be Messengers sent by God's Spirit: His Assertion laid down Page 60. to try withal, is this: Such Messengers as speak more than is in the Scripture, are not sent by GOD'S Spirit nor guided by him to what they say.  
By this then is all that of him before mentioned, cast out, being both more, and contrary to what is in the Scripture; as also that which is to be declared, as followeth in his second head, as he calls it, of Scripture Contradiction; he is speaking concerning a Trinity, and three Persons: which words are not spoken in the Scriptures, he meaning the Father, Son, and Spirit, by such name● as the Scripture never did, & so about words & names which the Scripture doth not mention, arsing out of the Divination of his heart doth he multiply words to hide the truth and shu● the Kingdom from men, and so hath no ground for the word three persons from the Scripture; but the Scripture in one translation speaking of Christ being the express Image of the Father's Pe●son, and in another translation saith, that he is the express Figure of the Father's substance as he is witnessed to be by those that know him; and so till he find the word three persons and Trinity in the Scriptures, let him own his own rule to judge him, to be no Messenger sent by God● Spirit, because he speaks more than is in the Scripture, who saith, the holy Ghost is a Person, and this person dwells in Saints, though not personally: (mark this) A Person dwell in the Saints not personally: all this confusion is as tares, which men gather, which must be bound in bundles and cast into the fire; for what is the Chaff to the Wheat, or what is all such invented words to the knowledge of the Father, Son, and Spirit, which are one, which bear record in heaven? and are three that bear witness in earth, the Spirit, and Water, and the Blood, and these three agree in one, and when these are known in their witness in man, what they witness unto, and what they witness againsti within and without, such will give them names according to their works, and according to the Scriptures.  
The Third head of John Stelhams Scripture Contradiction is concerning the light which every man is enlightened withal; which of all things is most hated by all such whose ways, words, & works, are contrary ot it; for it being risen in the hearts of the Children of men, to give the knowledge of the truth, hath in this day made many wiser than their Teachers; and now they which have caused people to err, are by the light seen, and by the Children of light are denied: and they being denied, their envy is up against the light which hath made them manifest; and they walk not by the light, nor according to the Scriptures, bu● there is a line of confusion comes over them; by which now they walk, and from which their writings doth proceed, as John Stelham in page 52. saith, they may affirm agreeable to the Scripture, and yet contradict the Scriptures in saying Christ is in every man, or that the light in every man leads to the Father; & saith, Christ, God, or as God is in every man, & a spark of his god-head-light is in every man; but there is not in every man that redemption light which leads to the Father.  
That light which Christ hath enlightened every man withal leads to the Father, all who are led by it, and believe in it, and condemns all from the Father which do not obey it, but hate it, and speak despitefully against it, who are turned out from God who is light and truth, into the confusion, saying, that the God-head-light is not the Redemption-light; but with the light that Lie and confusion is judged for ever: and in affirming that the God-head-light is in every m●n, and then calling it common and old Creation-light, & Scripture-light, pag. 61. and the light of Nature, page 74, 75, and a legal light, page, 76. and a created light, page, 78. and an universal light, (unto which I say,) as God is, so is his light, & so is his godhead not created, nor natural; and as every one comes to know the light, which by J.S. is so reviled, they shall neither follow, nor believe his Doctrine, till he can prove when the light of the Godhead was created, and how it became natural, or legal; or where he had those names, for the Scriptures doth give no such names to the light; & so by his own rule he speaking more than is in the Scripture, is not a Messenger sent by God's spirit, nor guided by it in what he s●ith.  
As also in other things, as in Pag 64. saying, That light without Scripture is no light: Then Enoch's light in which he walked wi●h God was no light, nor jacob's light, nor isaac's, nor Abraham's; for they were without these Writings, & this letter which he calls the Scriptures; but they were not without light: And thousands have so much light, whether they have the Scriptures or not, as to see this darkness, as to say light, though saving light without Scripture is no light; did the Scriptures make the light to be light, and was the saving light made by that which was written? let all take notice & turn away from such: in another place he calls the Scripture but the declaration that Christ is the Word, & calls them a Vessel that the light is put into, in p. 43. & 44 Now let them of understanding consider & judge whether the vessel be the maker of that which is put into it, & whether Wine that is put into a Bottle be made wine by the Bottle, or whether it is not Wine without the bottle, & Water put into a vessel be not W●ter without the vessel, or whether the vessel make it to be Water: J.S. saith, Every verse of Scripture is a little vessel of light, & that light without scripture is no light; so these things have I laid open, that every one may see how the Lord hath turned wise men backward, and made their Wisdom foolishness, and that they may see how those stumble and fall, and are snared and taken, whose light is turned into darkness, and how great that darkness is; and now is the Scripture not denied, but fulfilled; for now is the Light and Truth come into the World, by which they are found to be blind, who said they saw, and in which they see, that were blind: And now the depths are seen which are covered with darkness, and Babylon is seen, the Mother of Harlots, which bring forth in confusion, and bind up in ignorance. Other confusions and lies I shall also mention, given forth by J.S. in his Book.  
As p. 68 he saith, that God was and is the Word, according to John 1.1. and in p. 69. he saith, The Father is not the Word, nor never so called; (which is a contradiction.) And in p. 70. saith, Christ is more in the Scriptures, than in his Saints, (which is false) for greater was that which the words came from, than the words, which did but declare of the fullness from whence they came, as all that know Christ will bear witness unto, and against all such that say Christ is more in the words, than in them who spoke the words.  
Again in p. 73. he saith, Christ the Author of salvation to them that obey him, speaking in the Scripture, saveth by the Scripture; which is false, and contrary to the testimony of the Scriptures, and the witness of them who witnessed his salvation, who said, By his Life are we saved, and by Grace through faith, which was the gift of God, and not by the Letter, and their Witness was true for God and his Works, and against all such who are of a lying heart, and spirit of error, who would make the Letter to be the Light; yea more, even that which makes light to be light, and so greater; for that which makes a thing, is greater than a thing that is made; and would have the Letter to be the Word, when as the Letter saith, God is the Word; and would make the Scriptures to be that by which people are saved, as in p. 73. saying, Christ saveth by the Scriptures; but the Scriptures speak no such thing of themselves; for they say, there is no other name under Heaven by which men can be saved, but by the name of Jesus; neither is there such a word written in the Bible, that saith, men are saved by the scriptures, nor that the Light of the Godhead is natural, as I. S. saith, that he may set up a light of scriptures, as he calleth it.  
And he speaks in p. 82. of having our minds darkened with the light of Scriptures: Mark, doth that light which he hath in all his Book been exalting above the God head-light, & above that Light which Christ hath enlightened every man withal, darken men's minds? What is it then that must enlighten them? Here is his testimony of the Light brought up to the full, that all who can receiv it, may believ it, for he saith to us, if our minds were not darkened with the light of the Scriptures, the two texts in Rom. 10.18. and Col. 1.23. might resolve us how the Gospel is preached to every creature, & not to the principle of Light in the Conscience; how can the Scripture resolve us of the Light, if it darken our minds? But by these things this is made manifest, that darkness hath blinded his eyes, that he neither knows the Light, nor the Scriptures which were given forth from it.  
Again, Another of his contradictions concerning the Light, in pag. 23, 24. compared with pag. 75. is this, saying, the Light that shined in Paul's heart, and the Light that shineth in the Scripture, is the same Light; and God who shineth in the heart by Gospel-light, according to the Apostles words, 2 Cor. 4.4. contratrary unto which in his 75. page, he saith, That the Gospel-light about matters of salvation, of which the Apostle speaks, never entered, never shined into men's hearts.  
Ans. To this let all take notice, and consider, whether of these two Contraries they are to believe; The one saying, God shineth in their hearts by Gospel-light; and the other saith, It never entered nor shined into men's hearts: But if the Scriptures or the Apostle is to believed, he saith, For God who-commanded the Light to shine out of darkness, hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ; but we have this Treasure in Earthen Vessels, that the excellency of the power may be of God, and not of us, 2 Cor. 4.6, 7. Here was the light of the Gospel shining in their hearts in matters of salvation, giving them the knowledge of the glory of God in the face of Jesus Christ; and they were the Vessels in which the light did shine, and from which they spoke the hidden Wisdom of God in a mystery; and so that which they spoke of the Light, and of the Gospel, is yet a mystery unto such whose eye is blinded with the god of this world, and the ways of unrighteousness, knowing neither the light nor the Gospel of salvation, but filling up their iine of confusion, as hath been already manifest, and may further be made manifest.  
Again, John Stelham in his sixth Head of Scripture-contradiction, speaks concerning the Law, and goes about to distinguish between the two Covenants which the Scriptures speak of, but knows not what he speaketh, nor of what he affirmeth, but contrary to the Scriptures, speaking of a Moral and Ceremonial law, which the Scriptures speak of no such words, nor no such distinctions, as of a Moral law to be the Covenant of Works, and th●t the Ceremonial law is not a Covenant of Works, but of Grace.  
And whereas he tells of a Covenant of Nature, which is one with the Covenant of Works; and so here is several Covenants which J. S. hath made, and several Names here given to the Covenants, which God never gave, nor they which spoke of the Covenants never gave such names to the law in the words of Scripture, as Moral, Legal, Natural, Ceremonial; so that is all without, and contrary to the Scripture language.  
And whereas he goeth about to prove Adam to be under a moral law, wdich he calls a law of Works, but hath no Scripture to prove it from, but from his suppositions; as thus: If it was not of Grace, it was a Covenant of works: And again, if the Covenant of works was not made with Adam in innocency, God could not in justice require satisfaction of his posterity under the fall; etc. A third supposition to prove Adam under a Covenant of Works, is this: Either he stood under a Covenant of Works, or was under the Covenant of Grace, or he was under no Covenant, etc.  
Unto which I answer; All such Priests and Teachers who be out of innocency themselves, cannot tell what Covenant those are in with God, who are innocent, and in the Image of God, in holiness and righteousness; and therefore from such have we so much perverting of the Scriptures, and violating of the law of God, to make it according to their imaginations: But unto such God saith, What hast thou to do to declare my Statutes, or that thou shouldest take my Covenant into thy mouth, seeing thou hatest instruction, and castest my words behind thee? Psal. 50.16. Thou givest thy mouth to evil, and thy tongue frameth deceit: But I say, That Covenant in which Adam was with God in his innocency, and in his image, he stood in that, and by that by which he was made a living soul, and in that was in unity and covenant with God, for the disobedience of which, he was driven out from God into the earth; and none were under the Law of Works, neither was that Law added, uhtil there was transgression, which it was added because of it; but that which is innocent, and without sin, unreprovable in God's sight, is under no Law, but that which endureth for ever, which doth free from sin and death those that be in it, which is made manifest unto some since the fallihg from it, and which the Isles are to wait for, till it be made manifest, where it is not already revealed; and all who come to have right to speak of God's precepts, and to take his covenant into their mouths, they see and comprehend all such darkness, which doth not speak according to words of Scripture, but speaks of three Covenants, contrary to Scripture, saying, that the first Covenant promiseth nothing of salvation, nor mentioneth nothing of a Saviour; and yet saith, that, that Covenant is a part of God's Word, and his Will and pure Law, (and yet mentioneth nothing of a Saviour) and again saith, that the Moral Law he calls of Works, which promiseth no salvation, mentioneth nothing of a Saviour) that this which mentioneth nothing of a Saviour, is to be a directory and rule to true believers, for the ordering of their sanctification (as it is also in Christ's hand, guiding them by his Spirit) so this cannot build nor join together, and so time to cease building any more in confusion; but in denial of that false doctrine, I say, That there is but two Covenants spoken of in the Scriptures, which is a plain testimony of them, without any such confusion or contradiction, as the Apostle to the Hebrews, saying, In that he saith a new Covenant, he hath made the first old, etc. And in the first Covenant, as you may read Heb. 9 In all these things there was Christ held out and mentioned in the shadows and figures; and so that Covenant which promiseth no salvation, nor mentioneth any thing of a Saviour, that we deny; for there is no such Covenant in the Scripture●;— For that which said, Do this, and live, promised life, and mentioned Christ who is the life; and by Christ who is the Life and Light of men, is that Covenant fulfilled; and by his Power both the obedience and life is brought forth, of which that Covenant speaketh; and the new Covenant being come that God hath promised, wherein he hath put his Law in their hearts, and his Spirit in their inward parts, and all such need not to come to such Priests to be taught, who tell of a Covenant which promiseth no salvation, nor mentioneth any thing of a Saviour; for we who be in the second, know the first fulfilled, which Christ was held forth in, under Ordinances of Divine service, and a Worldly Sanctuary, and divers washings, and carnal Ordinances, which never made the comers thereunto perfect as pertaining to the Conscience. But now is Christ the Covenant of God, and Covenant of Light, come and preached, and with his Light shineth in men's Consciences, that he may make perfect as pertaining to the Conscience; which Covenant is now witnessed among thousands, and such denied who speak of a Covenant that mentions nothing of a Saviour, and that to be the Rule of true believers.  
Again, in John Stelham's fifth head of Scripture-contradiction, he speaks concerning sin, saying, That the more a soul is sanctified. the more he sees his moats to be beams; and that Paul was groaning and sighing all his life-time under the body of sin and death.  
Both these are false; for the more a soul is sanctified, he is not the more taught to lie, or to see falsely; but the more he is taught to see clearly, and discern a moat to be a moat, and a beam to be a beam, and knows the difference. And Paul thanks God who had given him the victory over sin and death, which he had not while he groaned under the body of it; and so both the Saints and the Work of sanctification, is falsely accused by such, and such are to be denied as Enemies to God, and to his Work.  
In the reading of this, let all people take notice, that in the several and particular heads of J. S. Book, where he saith, he hath contradicted us, he is proved himself to contradict the Scriptures; and so far as he contradicts the Scriptures in those particulars, so far he may say he contradicts us, our testimony being one with the Scriptures in those things.  
Pr. For in his sixth head, as concerning Justification, he saith, He that is justified, is justified by God, not under the aspect or notion of a Saint, and as such, but of a sinner, and as a sinner believing in Jesus, not as he loveth God, or overcometh the world by Faith, etc. but as believing on Christ dying, etc.  
Now this testimony of J. S. is contrary to the Scripture; for God never justified any as hating of him, nor as a sinner, but as made obedient through faith, according to the Scriptures, as the Apostle witnesseth, Gal. 2.16. Even by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, etc. so they believed, that they might be justified; and the ungodly they were first called out of their ungodliness; and whom he called, them he also justified; and they whom he justified, them he also glorified; and by him all that believe are justified from all things from which they could not be justified by the Law of Moses, Acts 13.39. And so all who are justified by the Lord, are justified from their sins, and not in them, as all shall witness who come to be justified by Christ from their iniquity.  
And whereas J.S. would set the Law and Justice of God at a difference with the Gospel, and as contrary, in saying, The Law and Justice finds and leaves us sinners, Gospel and Mercy declareth and pronounceth us righteous: Now the one pronouncing a man to be righteous, and the other pronouncing the same to be a sinner, these two are contrary: But the Scripture hath another testimony, saying, Mercy and Truth are met together; Righteousness and Peace have kissed each other, Psal. 85.10 Now here is unity; here is not Righteousness pronouncing one thing, and Mercy another; for the righteousness of God is revealed from Heaven against the disobedient; and this will not leave them disobedient nor sinners, if ever they come to mercy; for it doth not leave them as it finds them: And so that Doctrine is accursed from God, which saith, That Justice finds them sinners, and leaves them so; and to say that Justice pronounceth them sinners, and Mercy pronounceth them righteous: But to satisfy all people, a few words may serve to answer the volume of that darkness and blindness given forth by him beforementioned; should a man full of words be justified? Job 11.2.  
Again, concerning J.S. in his seventh head concerning Regeneration, he saith, That the Word of God that is preached, was never without, or besides Scripture, etc. And as in other places he hath said, That the Spirit is given by the Letter, so here he would make Regeneration to proceed from it; which this being denied, he concludes it had been better the Scripture had not been known nor written.  
An. The Word and Gospel were preached unto Abraham without Scriptures, and before the Scriptures were written; and they who are regenerated and born again, it is by the immortal Word which is able to save their souls; which Word was before the Letter was written; and who be begotten again, and born by that Word, it is profitable for such that the Scriptures were written & given forth, and the Scripture by such is honoured; but such who call the Letter the Light and the Word, and that which begets again into the new birth, by such both the Work of God is despised, and the Scriptures perverted and denied.  
Again J. S. in his 8. Head of Contradiction, speaking of perfection, uttereth forth more confusion and contradiction to himself, in his speaking of the Communion of the Saints in Heaven, and doth lie concerning the Saints on earth, saying, the Saints in Heaven hoped for the perfection of their bodies at the Resurrection, etc. And again contradicts that, in saying, that at death they have a final perfection, and a full harvest, and reward of peace, etc.  
Ans. Now this is the issue, that all people may take notice he hath so envied perfection and Christ's Doctrine, which saith, Be ye perfect as your Father which is in Heaven is perfect: And them who now preach that Doctrine, that he hath set out a Volume to declare against the Saints being perfect here; yea, and his envy hath reached to Heaven, to prove that the Saints in Heaven are not perfect, but wait for the redemption of their bodies; which now if people mind the Scripture, there is no such doctrine in it as the Saints in Heaven have not received the Redemption of their bodies; for they who had received the first fruits of the Spirit upon earth, did wait for the adoption; and for the redemption of the body, till the creature itself be delivered into the glorious liberty of the sons of God, Rom. 8. And this was witnessed, and is witnessed; and this is the Work of the World's Teachers, instead of presenting them perfect in Christ Jesus, as the Apostles did, they would make people believe that the Saints in Heaven their bodies are unredeemed; if so, where is that redemption wrought?  
And whereas I. S. would make people believe, that there are none clean; now Christ said concerning those that followed him, Now are ye clean through the Word which I have spoken unto you, John 15.3. And David saith, that the Lord is good unto such as are of a clean heart, Psal. 73.1. And the Lord said concerning his people, that he would pour clean water upon them, and they should be clean from all their filthiness, Ezek. 36.25. and this Prophecy was to be fulfilled: And the Lord said also by his Prophet Zephaniah, That his Remnant should do no iniquity, nor speak lies, neither should a deceitful tongue be found in their mouth, Zeph. 3. 1·3. And Paul preached Wisdom among them that were perfect; and as many as were perfect, should be so minded; and Christ preached to the pure in heart, that they should see God, Matt. 5. Now if there were none perfect, Christ preached unto such as there was not.  
Now this is the chief ground of J. S. and the rest of the Enemies of truth and of perfection, to declare against it, because some fall from it; as his instance of C. A. or others in the like, To which I answer, Their falling into that which is not perfect, doth not make that which they fall from, imperfect; for the Angels that kept not their first state, which was perfect, did fall from that which was perfect. A Virgin state is perfect; but if any go out of that state, and become foolish, yet that which they depart from, is perfect: And if any do fall from the Truth, and do not abide in Christ's Doctrine, that doth not make his Doctrine to be imperfect; for Christ saith, Except they abide in him who is perfect, they cannot bring forth fruit: Is not he that is in Christ perfect, though some do not abide in him? And is not the Truth Truth, because some deny it? Was not Christ's Doctrine and the Apostles true, because Demas did forsake it, and love the present World? And was not that part of the Ministry which Judas had committed unto him, perfect? And was not he the true Christ that Judas preached, though afterwards he betrayed him? Now if people do but truly consider all those that now do turn from the way of Truth, which is now preached, and lived in by us, it may be an evident token to justify us in the Way of Truth, seeing what they go into when they go from the Light which Christ hath enlightened them withal, which while they abide in it, are kept out of all filthiness of flesh and spirit, and so long they may speak of perfection, and of the gift of God which is perfect: But if any go from the Light, than they are let at liberty to act all uncleanness with greediness, and so are cast out from us, and from perfection: And if any such deny the Truth, and forsake it, yet there remains in them a witness for the truth, and against their own uncleanness, as in C. A. who from the Witness of God in him was made to confess, that if he had continued in the Light of Christ, he could not have so sinned against the Lord, and so by his transgression fell from the way of Life, and could not continue in Christ's Doctrine any longer; & so such things may satisfy people concerning the way of Truth; for while they are of us, all such things is denied by them; but when they go out from us, than they become Drunkards, Swearers, Profane, Adulterers, Fornicators, and so every evil Work is committed, and then they turn to the Priest's Doctrine, there all such things are, and are excused; and then the Priests rejoice and give thanks if any turn from the Light of Christ, and the obedience of the Gospel, into drunkenness and profaneness again, where they were before; and if they will but swear and respect men's persons, and use the rod of violence, and persecute and shed the blood of the innocent, and be conformable to the World, that is the Priests rejoicing; and if any turn from the truth into any act of uncleanness, than they take that as a proof against those that abide in the truth; and such a thing is a better proof to them then all the Scripture; and those are they that rejoice in iniquity, and watch for evil, and so they rejoice in that which we have cast out as abomination; and these are they that plead for a life in sin while they are here, and that say that the saints glorified in Heaven do yet hope for the resurrection of their bodies, and so not come to the end of their hope though in Heaven; when as the Saints upon earth witnessed the end of their hope, the salvation of their souls. Now these may well deny perfection on earth, who deny it in heaven, which the Saints, we, and the Scriptures do witness it in both, and against all such who are not fit to speak of the things of God.  
Again, in his ninth Head of contradiction, he speaks of a warfare (which yet himself never came unto) and in it he wrists Paul's words, and so would turn the truth into a lie, saying as if Paul should say thus: If sin that wars and sights in me, hath no power to condemn me, than there is no condemnation to me: Which words Paul never spoke, and it is a lie in the ground; for it is not sin that is the condemnation, but the Light which lets men see their sins, because men love darkness rather than light, as many in this age have manifested themselves to do, and the light shall be their condemnation, who are not yet come to the War, nor to the Victory which the Scripture speaks of.  
Again in his tenth Head of contradictions speaking of repentance, as if he would prove that we denied or disclaimed godly sorrow; and his proof is this; If we disclaim indwelling sin in the godly, we disclaim godly sorrow. Let all people take notice of this, If we deny indwelling sin, we deny godly sorrow; this is contradiction in the highest degree; but against it, this I shall affirm, that none comes unto godly sorrow, but they deny in dwelling sin; and they that do not deny indwelling sin, denies godly sorrow.  
Again, John Stelham in his eleventh Head of contradictions to the Scripture, in his speaking of the Word and means of Grace, he is setting up that which before he hath been pulling down, in p. 123. where he saith, That they are justified from all Legal obligations and conditions of their own workings both within them & without them. And in page 174. he is setting up obligations and conditions of Reading, Hearing, Prayer, Preaching, to which he saith Life and Salvation is promised; and so would have salvation come by Works, which he hath so much declared against before, and so makes prayer, reading, preaching, etc. not only the means through which salvation comes, but the cause for which they are saved, saying, To Prayer is promised salvation. Now to the informing of the minds of people, I say, That all promises are to the Seed, and the fulfilling of the promises is witnessed through its obedience to Christ's command, and through the Works of righteousness; but none can pray so as to be heard of God, and accepted, but who have first known, heard and believed him whom they call upon, which none do but who own th● Light which Christ hath enlightened them withal, which teacheth to pray, hear, read and preach with knowledge and understanding,  
Again J.S. in his twelfth head concerning baptism, would go about to prove the sprinkling of Infants to be the baptism, and so denies both Johns, and Christ's, and the manner of them, and sets up another which the Scripture doth not mention, as sprinkling Infants, which who reads his Books, may see his proofs; by consequences he would have the Scripture speak that which it never mentioneth in plain precepts, and so would turn the truth into a lie and so by his own rule in the 68 page of his Book shall he be judged; Such Messengers as speak more than is in the Scripture, are not sent by God's spirit, nor guided by him to what they say. But that all people may come to a right understanding of the Scriptures, and that which is testified by them, is to come to the Light which Christ hath enlightened them withal, which Light was before Ordinances were, and which Light gives to see the place of Ordinances, and their time wherein they are to be obeyed; for the Light comes from the substance of all the divers washings, and carnal Ordinances, and it leads into the one Baptism which is the substance of that of Water, which John who was a prophet, was the Minister of; and Ch●ist said unto his Disciples, John verily baptised with water, but ye shall be baptised with the Holy Ghost and with fire; but he never commanded them to baptise with water, but commanded them to go teach all nations, baptising them into the name of the Father, Son and Holy Ghost; and although some of the Disciples, and Paul for a time did baptise with water, yet who shall judge their permission in it? although Paul an Apostle of Jesus Christ witnesseth, that he was not sent to baptise, but to preach the Gospel, 1 Cor. 1.17. and thanks God that he had baptised no more of them, yet witnessed that they were all baptised with one spirit into one body. And J.S. saith, To be against Infant-baptism is contrary to Acts 2.28, 29. This is false, for that Scripture doth not command it, nor give precedent for it; let the Reader search if he find any such thing as the Scripture proving Infant's baptism; but the promise is to as many as the Lord shall call: And so he hath foully belied the Scripture; for if that Scripture be contrary to such who are against Infant's Baptism, then must he prove from that Scripture Infant's baptism to be commanded as practised, which he cannot do, and so is a perverter of the Scripture: And it is truth that we do deny brain-imaginations and sprinkling Infants with water. But then he rambles over many Scriptures, proving the Baptism of Believers; these proofs are impertinent; what is this to prove Infant's baptism? So that is passed by here, as making arguments against believers baptism, except one professing that were our present Adversary; but in this he is pursued from all the Scriptures; he cannot prove in Justice that ever Infant's Baptism was either commanded or practised, though he craftily wind about never so much in his imaginations and consequences. And in the general I answer, Much by us hath been written and spoken to this purpose; so our judgements in this charge is fully known, of which we are not ashamed before men, as being fully justified herein in the sight of the Lord. And so as to that particular more need not be said.  
Again in the 12 th' Head of Scripture-contradiction, as he saith, concerning the Lord's supper J.S. makes much ado, because of our denial of carnal inventions and imitations practised by many in the exercise of that called the supper of the Lord, though with one heart and mind we say and witness, That Christ's flesh and blood is our meat and drink, and none have life within them without it; yet doth receive it in the spirit and power of God, and doth bear out testimony against imitations and false likenesses set up in the World, as the wicked and profane people, such as live in pride and wickedness, and covetousness, both Teachers and people, eating a little bread, and drinking Wine so many times a year, in such a form, and manner, and way, as Christ nor his Apostles never practised such things in, and no change wrought among people, but both before and after (if not in the very time) fulfilling all wickedness and unrighteousness in words, and ways, and thoughts, yet by false suggestion from their Teachers, believing vainly themselves to be the better, or saints for the practice of such things; whereas they do the more thereby vex the Lords soul, and grieve his spirit by hypocrisy and deceit; this we call carnal inventions, and do deny it in the presence of the Lord, that it is eull, and not accepted of God, but condemned in his sight. J. S. proves not that any thing which Christ instituted to be practised among the saints only, ever was practised in the World among such who are not called, neither sanctified; and this is abomination to the Lord, to practise the saints words or ways, and have not the spirit of the Father, which we cannot see among the people of this age, no, nor manage them professing to be selected Church-Members, but pride and envy abounds among them all, and in that spirit of disobedience in which they live, to the Ordinances of Christ they have no right, to practise that which only is to be practised among them that have the spirit of the Father, and nothing that Christ instituted for his saints, do we deny in its life and age; but lives are changed, and Antichrist hath ruled, and even the things which once he instituted, your practice of them who are polluted, are an abomination to him. And this is a full answer in general as to the thing, though I pursue him not in every particular word and argument, to lay open his folly; but our judgement in this is known; he that can receive it, let him; and the belief of the wicked we shall not beg: In these things we are approved of God, and in the denial of all false imitations; and who is he that shall condemn?   

In the 14 th' Head, concerning Prayer.  
Concerning prayer, we do not contradict the scripture in our practise, J.S. is the liar herein, who hath made it a subject to treat two leaves upon; for praying in the spirit, and by the spirit, and in public and private too, we own, and do practice, as is known to thousands; our Enemies can witness for us, and according to the scriptures too, and not contradicting to it any way: But this is the offence against him at which he is troubled, that we should deny the prayers of the Pharisees, or of such who are in the steps of the prayers of the Pharisees, viz. who for a pretence make long prayers, and stand praying in the synagogues, who are out of Christ's and the Apostles Doctrine, and the prayers and practices of such we do not deny according to the scripture, which saith, the sacrifices of the wicked are abomination to the Lord; and they shall receive greater condemnation who make long prayers for a pretence▪ as it is manifest concerning many in this genetation, and against the praying of the Hypocrites, and of Hirelings, who pretend to pray in love to souls, when as if they had not a great sum of money from the people, would not pray among them, but seek a place to pray at, among such who would give them money and hire; and this praying is for a pretence; and we do deny it in public, and do not offend God herein, though we vex J. S. hereby, because some will not worship the Beast, and bow a hat off, while he is praying in an idols Temple, which he complains of in J.P. though he himself that, pray● hath a cap on; and he confesses himself not wicked men's prayers are accepted, public or private; and here he hath condemned all his own praying, who confesses he is wicked and sinful, and his heart is old and lying; let all take notice of this, which if he had not confessed it, it is sufficiently proved: Then why shall he ever hereafter be offended, (seeing his prayers are not accepted according to his own confession) if any tell him so, or declare against his praying; and before any can truly pray, they must receive the Spirit of the Father (and them we know who are not led by the Spirit of the Father) them and their prayers are to be declared against by the Saints, and are condemned in the sight of God. And J. S. saith, If this counsel be followed, viz waiting in the Light till the Spirits leadings be known, it makes known nothing of public Ministers, Church-Officers, Baptism, Lord's Supper, public order of prayer, nor of Christ as Mediator, nor of the Spirit of promise etc. The Light that every man hath, makes manifest nothing of this he saith; he in this is a liar, and as launderer of the people of God, who are led by the moving of the Spirit, in the Light of the Word Christ Jesus, that lighteth every man, and owneth the public Ministry of Christ, which is received by the Holy Ghost, and Church, and Baptism, and Christ as Mediator, and the Spirit of promise, and all these things all the Saints upon earth, who have the spirit of Christ, shall witness against J.S. herein to be a liar of the Light and Spirit of God, and so is a transgressor, and his wickedness may largely be laid open; but the least of the children of Light may see his folly and madness, who also lyingly saith, that Quakers they nourish up people in the Light that every man hath, (which is the Light of Christ Jesus) in opposition to Scripture-Light: This is also utterly false, and a lie, and the Author proved to be of the Devil; for the Light of Christ leads up in the fulfilling of the Scripture, and not in opposition to it; but by his lightness and lies he is made manifest to be a deceiver of the people; and so take thy own words in thy conclusion to thyself; thou art he that is alienated from the Scripture, and from the Spirit of God also, by thy lying spirit of contradiction, which is manifest in thy Writings.  
In his 15. Head concerning singing, We do not contradict the Scripture; (herein again thou art a liar) but singing with the spirit and with understanding we own, of such as are redeemed out of the World, and are not of the World; but singing of David's experiences, sung in the World by such who are of the World, this singing we do deny, as it is practised in this generation, in Rhyme and Meeter, in a vain multitude of people, where all or most of them do dishonour God in singing David's words, which themselves are out of the life of, and in a life quite contrary; singing the Law of God is dear to them, and that they exercise themselves in it, when every moment of time they are exercised in wickedness, and cast the Law of God behind them; and thus singing lies, and that which is not true to them, yet in the Name of the Lord. Other Reasons many may be given why we deny singing in this form, and manner, and way, as singing is practised in this generation; but this instance is sufficient to all honest people; but cavillers' mouths are not soon stopped, not by the truth: And all J. S. professes as to maintain this manner and practice of singing, are all impertinent; he proves that the saints sang, and were exhorted to it; but what is this to the purpose to prove the World must sing, who are unconverted? which singing we oppose only, and not the saints singing in 〈◊〉 spirit, who are moved to it by the spirit. O thou liar! Wher●fore dost thou say, To be against singing David's words (by the World in Rhyme and Meeter) as we do, is contrary to Eph. 5. Col. 3. doth these scriptures hold forth any such thing, (let the Reader try) as that David's experiences may be sang in the World in Rhyme and Meeter? nay, they do not; and so thou art a liar on the scriptures, to be taken notice of, and marked for a wrester of the scriptures; and in this we have often declared our minds by words and writings, that poetry, and J. Hopkins and T. Sternolds brain-invention we have denied; yet David's Psalms w● have owned, and do own them, as they were given forth by the spirit of God, and not as they are perverted, and added, and diminished to such a compass of syllables as they are now in practice; and thus I have given you a further testimony for, and against singing, wherein we deny it, and wherein we own it, and so leaves his muddy stuff, and so counts it not worth raking in; only a lie or two, or more he is proved in, as the Reader may take notice also of one thing more, where he charges R. F falsely to speak falsehood, for saying the priests of England they teach people to sing lies in hypocrisy; this they do, and do wickedly in it; and he hath added to their wickedness in denying it to be so; for to all people without exception, they give to sing, I am not puffed in mind, nor have a scornful eye, and they making not exception in giving forth these psalms to sing: Some that they give it forth to, are puffed in mind, and have scornful eyes; and these they teach to sing lies in hypocrisy; to any honest man this appears true, let J. S. shuffle and twist never so much.   

In the 16 th' Head concerning Elders and Ordination.  
We do not herein contradict the Scripture, but witness forth according to it, that who are moved by the Spirit of God to watch over the Flock, and ordained with gifts thereunto, may take the oversight of the Flock wittingly, and of a ready mind, and not by constraint, nor for filthy lucre sake, as J. S. and his generation of false Teachers, who preach for hire, and for gifts and rewards; such are not ordained of God to watch over the Flock, but run, and were never sent, and therefore shall not profit people at all; and such an ordination we deny, who are ordained at schools, or by natural arts and sciences to speak their brain-study by a Glass, this is by man, and not of God, and God doth deny it, and we testify against it by the spirit of God, and do say, The call to the true Ministry and Eldership, is not by man, nor of man, but by the Lord, according to Gal. 1.1. yet such a one is approved of all the Saints, and go forth not contrary to men who fear the Lord; for the spirit of life is one in them that are called and ordained by it, and in them that beareth witness to truth what such doth approve with the spirit that are called by ●he spirit. This is our judgement, and the judgement of Truth, what ever J. S. or any of his fellows raise up to oppose it; and herein we do not contradict the Scriptures; he is that liar in the subject matter on which he treats in the title of the Section.   

In his 17 th' Head concerning Ministers Maintenance.  
Concerning this we do no way contradict the Scripture, but witnesseth according to it, that the Ministers of Christ doth receive freely, and gives freely of what they have received from God, and having plan●ed a vineyard, may eat the fruit of it, and keeping a flock, may eat of the milk of the flock: and when they go into a house, may eat such things as are set before them, and yet may not be chargeable to any man, and this is according to Christ's instructions, & not contradictory to the Scriptures, though J. S. be pleased to so style it, but all such who preaches for hire, or takes hire for preaching, and seeks for their gain (for 50 l. or 60 l. per annum, or the like) from their quarter (a Parish or Town) and such who take Tithes, Gifts, and Rewards for preaching, which people should not give them except they preached, and such who have sums of money, and lives in pleasures and vanities, and lust, and fullness of the Flesh, as the Priests of England do, (this maintenance we do deny) and them that act those things, we deny to be Ministers of Christ, or that any Maintenance by way of Ministry doth belong to such who are greedy dumb dogs, and can never have enough, as Isa. 5, 6. such practices and men we oppose, and doth no whit contradict the Scripture, but it witnesseth to us herein, and against all such; and therefore I. S. and his Brothers the Independents who acts such things, they contradict the Scripture, and so are truly guilty themselves in action of what they falsely accuse us in words; for such who walks in the steps of the false Prophets, as he and they doth that preach for hire, and takes Gifts and Rewards for preaching, are contrary to all the true Ministers of Christ, and the Scripture; and the Spirit that gave it forth condemns them, and much as to this we have publicly spoken, and written, and so here I need say the less, though much might be said to manifest I. S. folly and vanity; though they that plant a vineyard may justly eat the fruit thereof: yet what is this to purpose? he is a thief that eats of the fruit of that which he hath no● planted, but is hired thither for so much per Sermon, or per annum, and plants nothing for the Lord; & he that preaches the Gospel, may live of it; but this shames I. S. and this Generation of Teachers, who many of them might beg bread at people's doors, had they not a Law by violence to compel maintenance from them; which thing is a very shame to all righteousness, which is practised by most of the Priests of England at this day, grievous to be related, what unjust Judgements against them for to maintain Ministers, so called; what is the thing that J. S. pleads for Tithes, or an hundred or two hundred pound a year? he is a Liar, to say that we contradict the Scripture, because we cannot uphold this, but must bear witness against it: so whilst he falsely charges us with contradicting the Scripture, in the very same thing he and his Generation are found in this practice contrary to all the Ministers of Christ that ever was sent by him, and in the very practice of the Deceivers, Antichrists, and False-Prophets, in making merchandise of people through covetousness, in preaching for hire, and in seeking for their gain from their quarters; and this is the very truth, let J. S. and all his fellows read their own contradiction to the Example of all the Ministers of Christ, in their cu●sed practice of Maintenance, which is the greatest oppression this day in England: and this is their grief against us, because God hath opened our mouths to declare against them, and to show their folly and wickedness unto all people: and when the Law of the Land ceaseth to maintain them, which will come sooner than they expect, then may they beg their bread, or perish for want; and that is all the fruit that their Vineyard of wild Brambles will bring forth to them: and if every particular of his words should be searched, much rottenness might be let forth: but in plainness I have spoken, as to the truth of things in pleading for truth, and in denying the Deceits, and the Oppression of Hirelings, which I cannot call Ministers Maintenance.   

His 18 th'. He●d concerning immediate Calling.  
In this we do not contradict the Scripture. J.S. is a Liar herein also; but we say, Such as are called of God, are called by his Spirit, and led with it, and fulfils the will and work of God in the Spirit; and such as are called by the Spirit of God, are approved by all the Saints of God, who with the same Spirit bear witness to such as are called by it, and speaks by it: The Ministry of God is not of Man, nor by Man, but by the Revelation of Jesus Christ, which is not learned by natural Arts, but received in the Holy Ghost; and this the Scripture bears wirnisse to; but the Call to the Ministry, by natural Learning at Oxford, and Cambridge, this I deny, and trample upon; and all your Arts, and knowledge, and Humane Study, and Languages, is not able to make a Minister of Christ, (this I do affirm;) though they approve one another, yet are they not approved of God without his Spirit; and they that have his Spirit, deny Natural Learning, as to be made a Minister of Christ hereby: and E.B. his words are owned, transcribed by J.S. cited Page 16. in the Warning, etc. and all that he saith, doth not prove, that any of the Ministers of Christ were called by the Church, or approved unto that work of the Ministry, by them who were not called by the Spirit, and guided with it; he saith, the sending of God is twofold, and for this he hath no Scripture to prove it, and so holds forth that which the Scripture will not evidence: And further he saith, he pretends to no such Call of an Apostle; if he have not the same Call, by the same Spirit as the Apostles had, he is no Minister of Christ, and in measure he hath confessed to be without the same Call as the Apostles were called with, and will not pretend such a Call.  
Again, He falsely Charges R. F. with Crucifying the Ministers of Christ: which is a Lie, and of the Devil, though none of us may spare to call Hirelings greedy dumb Dogs and devourers, and lazy shepherds, and in this we do not contradict the Scripture, nor work offence towards God, nor our neighbours: And he concludes, Who of us (we or they) shall have the worst of it in Conclusion, the day shall declare: unto that we are willing to come, by which we, and all the blind Priest's of England shall be manifest; and we know Liars, such as J. S. shall not have the better, who is to us made manifest already to be out of the way, and out of the power and life of God.   

His 19 th' Head, concerning immediate Teaching.  
In this we do not contradict the Scripture, as J. S. falsely charges us withal, but do say (that we are taught of God) and needs no man to teach us, ●ut as the anointing of God, which abides in us, and the promise of God is fulfilled upon us Jer 31. we are all taught of God from the least of us to the greatest, with whom the Covenant of God is established, and this is the cause wherefore we set forth ourselves to the World, who are yet in the unconverted estate, that they also may come to the knowledge of the ways, and teachings of God in the Spirit, and may come into the Covenant of peace, where none need to say, know the Lord, but all these are taught of him, (yea and immediately too) by his spirit, and this we do witness, and the Lord doth witness with us, though the unbelieving heart of J. S. and his fellows cannot believe it, but doth gainsay it, as being contrary to the Scripture, when as themselves doth contradict the Scripture in denying it, so proving themselves guilty of what they do accuse us of falsely; but this is that their folly may appear to all men, as it doth to us, and J. S. saith, he is yet to learn the promise of the immediate teachings of God, to be given to all that are to teach others; & this doth make it manifest, that himself is without the promise of God, and is not yet taught of God, and so without God's Covenant, being not learned in the teaching of God by his Spirit, which is immediate.  
And thus to confound truth, he hath by his confession shamed himself, and showed himself to all men to be unlearned in the doctrine of Salvation.  
Further, he saith, If God had intended to have given teaching immediately without any medium, then would he not have sent Preachers abroad for them to hear: mark this man's blind productions, and what impudence is in his heart, who holds forth, That God intended not the thing to be what be promised should be, he promised to teach his people himself; and this man holds forth, that he intended it not, and so hath no less than charged God with Hypocrisy (let the Reader mark this) but this is the ground wherefore the Ministers and Preachers were and are sent abroad, to bring all people to be taught of God by the Spirit, and to inform their minds to the gifts of God in them, that by the spirit received the knowledge of, they might know the things of God, which is not known but by the Spirit of God, which all the Children of God are led and guided by, and they that are not led with the Spirit of God, which Spirit is immediate, (are not the heirs with Christ) are none of his, let J.S. say what he will, or may; this we believe, and this the Scripture gives testimony of for us, and with us.  
Yet further to manifest his folly, he saith, It is erroneous enough, and contradictious to the whole Scripture, when R. F. truly tells him, & saith, Thou that art not taught of God, shows that thou speaks a vision of thy own heart, and not from the mouth of the Lord: let the Reader search where the error and contradiction to the whole Scripture lies in these words, or whether he hath not proved himself blind and ignorant, and in error, and contradicton to the Spirit of God  
Further, he saith, Never did any but God's slayers, and Spirit-wounders go about to separate the Word of God and his breath: Now let this be considered; Christ did tell them (the pharisees) who had the words wh●ch God had spoken by the Prophets, that they had never heard ●he voice of God; here he divides or separates betwixt the words and the voice (or breath) and was no God-slayer, nor Spirit-wounder, as thou hast wickedly and blasphemously laid down thy position, where thou hast concluded Christ to be one against whom thy words are laid down: let the Reader prove thy doctrine.   

His 20 th' Head, concerning Questions.  
In this we do not contradict the Scripture, J. S. is taken with a lie in his mouth, who hath made it a subject to treat upon, (for Questions in their places we own) but such as are of the Devil we deny; as Christ did, who showed himself as a fool unto all men's wisdom when the subtle Pharisees and others tempted him, who would not answer their crafty Questions, though them that questioned in simplicity, he did to resolve and satisfy them, and inform them in the knowledge of the Father.  
Then some leaves he hath filled vvi●h producing some of our Queries out of some of our Books, Commenting thereupon, and would prove them ignorant and unprofitable, and the like; but it h●d been more just, & of a better report for him to have answered them, and shown them to be (as he saith of them) to all people, rather than in a manner back bited them, and reproached them, and not showing wherein it lies; and if they be so needless, and vain as he saith, than the sooner had such a wise man (as he thinks himself) J. S. confuted them by sober and plain answeres; but what if our folly in the sight of men, be wisdom in the sight of God, a●d his wisdom foolishnnsse with God? no matter what he say of us, who hath shown himself already, and confessed truly that his heart is old, and lying, and sinful▪ so we can expect no better judgement from his Pen, than what is in his heart; but while we are approved in the sight of God, we matter not what men say of us, especially one that hath set himself to be our enemy, and the Lords enemy: and I leave the honest sober Queries to be read, which he hath falsely branded with Pride and ignorance, and such like, (as this) What Rule have you in Scripture for putting off the Hat? (this is an honest Question) which he wickedly slanders with pride: And whether is your Gospel free without charge, as the Apostles was, yea or no? These and such other Questions he rails against, to be ignorant, and quarrelous, and vain, and of the Devil: Now it had been more honest to have confuted them in answering discreetly, than to have thus branded them. And he saith, It is one thing to take Hire for Preaching, and another thing to preach for hire, whereby his scope is to excuse himself if it may be, and his Brethren, (who are Hirelings,) and would not be counted to preach for hire, though he dare not deny, (lest all men should see his folly,) but that they had hire for preaching: but then let him tell us, when, or where ever any of them preached, and had no hire; and then we will believe they preach not for it; but such as receive sums of money of one man, ●or a Country, which would not be given him, except he preached to them, this same man is a Hireling, and preaches because he hath hire, a●d hath hire because (that's the ground) he preaches. Further, he saith, Christ's righteousness which justifies a believing sinner, is not the essential righteousness of his Godhead; and here he hath spoken ignorantly, and held forth, as if there is two Righteousnesses of Christ, which I call for a proof from him for; else let him confess, to his shame, that he hath added to the Scripture; for the righteousness of Christ is but one, by which all the Saints are justified.  
Further he saith, ignorantly enough, That which is done accord- to the bare letter of the written Command, or from a Gift of the Spirit, or in a Gospel way from a living principle of grace, acts of holiness by the Holy Spirit, and Faith given stirred up, This is a righteousness of ours, saith he, and seems to separate it from the righteousness of Christ, as he holds forth: let men behold his ignorance. Further he saith, though it be wrought by the strength of Christ in us, yet as to Justification, Paul would not be fou●d in it; (this) for a word, (mark again Reader) canst thou see any thing here but ignorance, as if Paul were justified by another Christ then what wrought in him to will and to do? Further he saith, Paul counted all things but loss and dung, even what he had done, or suffered, since conversion, that he might win Christ. Mark again, What was the converting of many hundred of souls by Paul? and many other Works of God wrought by him, but dung and loss? so J. S. holds forth; this is ignorance indeed; he hath showed his ignorance by what he hath said, and not proved in any thing, that concerning Questions we contradict the Scriptures.   

His 21 th' Head, concerning Civil Honour.  
In this we do not contradict the Scripture, by Arguments nor practice, but do honour all men in the Lord, and cannot respect men's persons, nor have them in any admiration for any advantage; yea we honour men in reproving them in their unrighteousness, and J. S. pleads much for civil Honour: the Scripture speaks not of Civil Honour; and the Question is. What this honour is that he calls civil? and wherein it may be done, and not in transgression, nor in respect of persons; Magistrates are to be honoured by subjection to their just Commands, Requests, and Laws; and by patient suffering under their corrupt Laws, and evil Commands, and not resisting evil: yet the person of no man is to be respected; for he that doth, commits sin and is a transgressor of the Law of God, & Ministers of Christ are to be respected for their works sake; and they desire no honour nor praise of men, but know, Reproach and infamy is their respect from the men of this Generation: And as for Hirelings and Deceivers, they are respected of the World, but condemned of God, and of his Saints, and testified against; and Parents are to be respected in the Lord by their Children, and Masters by their Servants: but where God commands one thing, and parents or masters another, as it often comes to pass, in Christ's time, as it doth now, whether to give respect to God or man, this I leave to be judged by sober men that make conscience of what they say: And thus in short I give a testimony how we honour, and would have all honoured in the Lord, and leave J. S. long Discourse to him and his Company, and do bear witness against the vain Superstition, and foolish Customs of this Generation.   

His 22 d Head, concerning Swearing.  
In this we do not contradict the Scripture, but saith & practise●● according to Christ's words, Swear not at all, which is spoken absolute and without condition, and mitigation (and he saith) we take these words of Christ against his meaning, and this is false and wicked too in ●. S. who would be seen to hold forth, that when Christ said, Swear not at all, he meant not as he spoke, (for both Christ and the Apostle James were righteous in what they delivered concerning Swearing, who forbids all manner of Swearing, no cause excepted, and we take Christ's words according to his mind, and doth deny all Oaths, and abides in Christ, and the Apostles Doctrine, and ou● yea is so, and our nay is so, and whatsoever is more cometh of evil, and J. S. would plead for swearing before a Magistrate; but that Magistrate which fears God, and loves his way, will believe a man sooner that cannot swear for conscience sake, than he that makes no conscience of Swearing, and such a one is liker to testify lies with Oaths, than he that for conscience sake denies Oaths; and in his conclusion he saith scholastically (though ignorantly) they that will not expound Scripture by Scripture, and compare the precepts and examples for swearing without prohibition against it, fall into Scripture contradiction; but R.F. nor others will; therefore, etc. This is unfound, and laid down, but not proved at all, neither ma●or nor minor, and hereby he hath concluded wickedly, the Apostle james, and Christ himself to be fallen into Scripture contradictions, who did expressly forbid all swearing and did not compare the precepts and examples for Swearing, with the prohibition against it, and thus J. S. is taken uttering folly with his tongue, & hath drawn a conclusion upon Christ, and the Apostle james to be contradictors of Scripture; let shame cover his impudent forehead.  
And they that charge Christ, and the Apostle James with contradicting Scripture, are enemies to God, and of the Devil, and for eternal vengeance: but john Stelham hath done so, and therefore he is an enemy to God, and of the Devil, and for eternal vengeance.  
But further at large, as concerning Swearing, our testimony thereof is la●d down at large in a Book called, The glory of the Lord arising.  
And whereas further, I. S. as a man not weary of iniquity, goes on after his false charging of us with contradicting to scripture, charges us again, that we contradict ourselves in many things; which accusation we bear with as much patience as we do his former, seeing they are all out of one heart, and to the same end; for it is a small thing for us to be judged by man, and so that wherein he charges us with self-contradictions, I pass lightly over, having cleared the truth, That we do not contradict the Scriptures; but if this man J. S. had been in Generations past, what would he have said of Isaiah, who was sent to tell Hezekiah from the Lord, That he should die, and not live? 2 King. 20.1. At the same instant of time the word of the Lord came again to Isaiah, that Hezekiah should be healed, and that he should go up to the house of the Lord: These were both the words of the Lord to Hezekiah, and yet no contradiction in Isaiah, though such a Spirit as J. S. would so have judged: And what would he have judged betwixt David and jeremiah? Psal. 119. and the 103. and Jer. 23.29. David saith, The Words of the Lord are sweet unto his taste, yea sweeter than the honey to his mouth: And Jer. saith, Thè Word of the Lord is as a fire, and like a h●mmer, which breaks the Rock to pieces: Now there is no contradiction in these two, not to that Spirit by which they are guided, though so it might seem to such as J.S. whose minds are dark: And what would he have judged of Christ's words, Matth. 12.30. and Mark 9.40. where Christ said, He that is not with me, is against me; and he that is not against us is with us? ●nd yet in these words there is not contradiction to him that hath an ear to hear: But if J.S. had been in those days, out of his evil heart would he have charged the holy men of God to be contradictions to themselves; it is very like that he would; and these things I leave with the Reader to be considered of; for we who have the same Spirit, do clear Christ, and the holy men of God from contradictions, and knows J.S. and such as he, to be seekers of occasions against the Just, and would make offence where there is none; for as I have said, we do not allow J.S. to be the Interpreter of our words; for than no question but he would have his own end, and meaning; and J. S. saith, We deny the letter of the Scripture to be Scripture; this is charged upon him to be a lie, as it is well known through this Nation; both in Doctrine and conversation, we own the Scriptures; and to deny Matthew, Mark, and John's Declarations of the Gospel, is no denial of the Scripture; for the Gospel was preached to Abraham, which Gospel was, and is the power of God, before these four men did declare it, though we deny their Writings to be the very Gospel, which is the power of God; yet we do not deny but they truly declared of the Gospel: and this is to own the Scripture as it speaks of itself to be.  
Let J. S. judge what he will of us: and whereas he speaks of Gospel-letters, and Scripture Gospel, the Scripture gives no such names to it, but saith, the Gospel is the power of God, and that is the Gospel which we preach, even the power of God unto all people, let J. S. judge by consequence what he will.  
And further he would plead for the Title of Master, from the Example of Abraham's Servant; but this is nothing to prove the lawfulness of a Minister of Christ, that they may be called Master: for Christ saith to his Ministers, Be ye not called Masters; and the Spirit of Christ being our rule, that leads us in the fulfilling of Christ's words, let J. S. shuffle as he will: Also he lies of J.N. to say, he denies and grants the same thing to be in the letter: for though he say, He that believes hath the witness in himself, which is truth; yet he doth not say, The Letter is the Belivers witness, which he seems falsely to be charged withal; and he saith, the Spirit of God must give the spiritual understanding of the Scriptures; But this he doth in another way, than that whereby he inspired the Penmen of the Scriptures.  
Now this is false Doctrine: For Christ the way, the same to us, as to them, and not another way of understanding Scriptures, nor by another Spirit than that which gave them forth; and he saith, Christ directed to himself, John 5.39. as revealed in the Scriptures, and more than that, as conveyed by the Scriptures to a Soul: Now let the Reader take notice and search that Scripture, Whether he hath not added to it, yea or nay? or where any ever had any Christ conveyed to them by Scriptures: It doth say, the Scriptures testify of him; but it doth not say, that he is revealed in the Scriptures, nor conveyed by them to a Soul; and this is his additional gloss to corrupt the Text, to undervalue the eternal Spirit of the Father, by which Christ is only revealed, and received, and not by the Scriptures.  
And for E. B. to say, That he came not to them with enticing words, neither what he had gathered from the Scripture without him, but to declare the Word of the Lord, and not to speak his own conceivings and imaginations, this is true, and no contradiction in it; though J. S. say, these cannot both be true, to say, That he neither came with what he had gathered from Scripture, nor his own imaginations: For the Apostles of Christ did not preach what they had gathered from Scripture, neither their own imaginations, but preached the Wor● and Gospel of God which they had received from God, and not gathered from Scripture, nor in their own imaginations: and because he saith, both these negatives cannot be true, than it is concluded, that himself preaches either what he hath gathered from Scripture, or his own imaginations, and let him choose to say whether he will: And in the next, he will be proved a false Prophet; and that E. B. compiled a Book out of Scripture Collections, is false; for having the same Spirit which gave forth the Scripture, which brings the Scripture to remembrance, is not compiling a Book out of Scriptures: and J. S. is found a false Accuser; and E.B. neither a self-Contradictor, nor self-Curser: and these are true words to this Generation, and owned with the Spirit of God, though J. S. in his scornful spirit abuse them: he that hath the Word of the Lord from the mouth of the Lord to declare, he is reviled and mocked.  
But he that speaks the imagination of his own heart from the Saints conditions, he is heard and owned; and this is neither Scripture contradiction, nor self contradiction, let J. S. judge out of his own heart what he will: neither is this self-contradiction, to ask, Which of the Saints had the witness of their souls union to seek in the Letter, and yet to affirm, the Spirit opens, and brings that which is spoken in Scripture to remembrance? Let J. S. first answer the Query in plainness, which is an honest query, and not to imply from it his own conceptions; to make appear self-Contradict●ons, let the sober Reader judge, where the contradiction lies: and he saith, the Spirit is in the le●ter, and goes about to prove it if he could: if the Spirit be in the letter, than all must have the spirit that hath the letter, and the Spirit is wherever the Bible is, which I do deny; for many have the Letter, and profess it, which knows not the spirit, and many have the Bible in their pocket, which have not the spirit there: and this will be confessed by J. S. and all his fellows; and so he must revoke, who saith, the Spirit is in the letter, and the spirit gives life, but the letter kills: In his proof he saith, The written Word, viz. the Letter is of greater authority than the writer: Mark here, Christ was one of them which gave forth Scripture, and he was a greater authority than what was written: and I say, as it is plain to all honest men who can believe truth, that the holy men of God, who had the spirit, were of greater authority than the Scriptures since have been which they left behind them. But J. S. hath set Christ, and all them that gave forth scripture to be less in authority than the scriptures: Let wise men judge of this matter; he saith, They were imperfectly holy that wrote forth the Scriptures, and this is an absolute lie; for the scriptures give ●his testimony of many of them that wrote it, that they were perfect men; and he hath also slandered Christ to be imperfectly holy: and in his next let him prove what this imperfect holiness is, and till than we deny that there is any Holiness imperfect.  
Further he saith, The promises of the scripture are his chariot to convey him (spirit) whither he pleases to go; But where is his proof for such a Doctrine? but all that he saith, doth not prove that the spirit is in the letter, though he say to make up the sum of his matter, Daily experiences do demonstrate that the spirit is in the letter: but where is the man? let him answer, that thus hath experienced, that always when he hath seen the letter, and handled the letter, hath seen and handled the spirit; the testimony of an honest man I will believe, but not J. S. assertion out of his own heart.   

In his 2 d Head of self-contradiction.  
Concerning hearing the Word, this is not contradiction, to say, they who are of God hear his Word, and yet to deny the hearing of such as J. S. who is not a Minister of the Word, but a Professor of the Letter; for proud men, and covetous men, and false Accusers, such as J. S. is, we are exhorted to turn away from, by Paul: and this is not a denying ourselves to be of God, as J. S. would charge us withal, because we deny to hear Hirelings; for we hear God's Word, and his Voice, and therefore do we deny to hear Deceivers; and this is no self-contradiction, nor saying, nor unsaying, let J.S. judge what he will, the Saints shall be my witness: and though we say, that the Saints Teacher cannot be removed into a corner, as saith the scripture, and that the saints will find thei● teachers as they lie in their beds: both these are true, and not self-contradiction: let a sober Reader judge, whether he can find contradiction in those words: but fain would J. S have his lies believed for truth, that he might have praise of men, for his works have gained no praise of God; and he saith, R F. hath not proved lies yet against him: if it were so, let the Reader search whether there be none proved against him now: but let him not say like a Pharisee, I am no liar, but rather let him repent of his lies and wickedness.   

His 3 d. Head concerning the Light within.  
Wherein much ado he makes as to prove the light of Christ spoken of joh. 1.9. to be a natural light, and he saith, the light given to all men, even that light spoken of joh. 1.9. is a dim light, and is cold, and insufficient to Salvation, and unable to make true discovery of the true Saviour, & such like contemptible undervaluing words of the pure light of Christ, by whom the world was made, who lighteth every man in the World: & by this it is known more evidently what Spirit J. S. is of: but there is none of us who have received the knowledge of God by the very light of Christ which shines in our hearts can believe him: and this is no contradiction to say, that every man is lightened by Christ with the true light, and yet to say, some men are living in a natural condition: both these are true, for some hates the light of Christ, and their deeds are evil: and such are in a natural condition; but this doth not prove that Christ hath not given them light, though they be in a natural condition; ay leavit to spiritual men to judge, though they say, it seems strange, that some should live a natural condition, and yet have the light of Christ given them, saith he, as if every man brought a Saviour with him into the world. This last is his false conception; but he is man's saviour by whose power every man is brought in to the World, and if J. S. did but understand as we do, that some love the light, and some hates it: such as hate it denies Christ: he that loves it receives Christ: who knows this stranges not; I.S. wondering shows his Ignorance who would secretly charge us to be bewitched with a Notion of accounting nature grace, which we do not, and it is his own condition: he that conceives Lies, believes them and tells them, is the rather bewitched.  
And further, he saith the light in every man is a poor, base, beggarly scrap to the Gospel treasure: these words are uttered in his hastiness, and without either fear or knowledge; for he that lighteth every man with the true light of life, (or of Condemnation) is not base beggarly scrap●, as I. S. saith it is, for it brings to the knowledge of the Gospel treasure and pearl, and not other light, and thus whilst he thinks to prove us self-contradictors, he proves himself a vilifier, and a blasphemer of Christ Jesus the Saviour of the World who lighteth every man that cometh into the World. Again, he would make this contradiction, because we say every man in hi● first state is as a Beast, and yet saying every man is lightened; but this is not contradiction no more than the former is; & then he speaks of natural conscience, and secretly charges us as if we should say it is potent, and victorious at last; but this is a secret slander of his; for we say Christ only is victorious, and through him are we made Conquerors, and not by natural conscience: and he speaks of Gospel conviction to be above the conviction of natural conscience; but I would know of him where the Gospel conviction works, if not in men's consciences? and so in his next let him divide if he can, and show the d●fference of such convictions. Further, he would say that this is contradiction to say th●t every man in his first birth may see himself to be natural; and yet to say that the light which discovers natural corruptions is not natural, but spiritual; both these are true; for the light shines in darkness which shows the darkness, and is not darkness but light; and he that c●n understand that Scripture john 1.5. shall see the truth of both these to be no self-contardiction.  
Further, he saith the Scriptures are a rule above the Saints light, and unto it, and not so, their light above the Scripture; this is confusion, and he knows not whereof he affirms; for the Spirit of God is the the Saints rule, and that is greater than the Scriptures, and the rule of the Spirit of God is above the Scripture: but such as J. S. who talks of Scripturres to be a rule, & yet acts these things which the Scriptures declare against, are but found in deeper hypocrisy; for he that is ruled by the Spirit of God walks up in the fulfilling of Scriptures. And further J. S. confessed, and saith this he knows, that he is more brutish than any man, and hath not the knowledge of the holy; and this is truly confessed; his own works manifest his own condition to be true; and he confesses he never obeyed natural light as he ought, and as he might, and this is truly confessed; for if he had obeyed that light which he calls natural, he would not thus have stumbled at him who hath lightened every man.  
And further he charges a deceit when men will put off that for redemption light which is but old creation light, let him charge them that are guilty: but yet we say that the same is Redeemed by whom the world was created; and this is without any deceit; and he that lighteneth every man with the light, that is but one, he is the Saviour of all that receive him in the light, and he is the condemner of all that hate his light; this is no self-contradiction, but the very truth as it is in Jesus. Further ●. S. would make it appear if he could, that we contradict ourselves concerning sin and Christ; but his whole Section I leave to be read in his Book, and let the wise Reader judge whether his proof be any such thing: only his lie will prove what he saith; he saith, We hold Christ to be in all; this is his Lie: for we say Christ is not in the Reprobate, neither did we ever affirm that Christ is not in the Reprobate, and so is not in all: neither do we concerning Justification contradict ourselves in the Spirit of God, though so it may appear to J. S. blind mind, and so would make it appear to others by blind arguments by his own meaning. Again J. S. would charge self-contradiction upon us, because we bear witness to the New-Covenant, and doth say, the children of God are taught of God, and needs no man to teach them, but as the anointing within them: and yet doth write and print: here he saith we condemn in others what we allow in ourselves. Now to all honest people this is no contradiction, neither a condemning in others what we allow in ourselves: for therefore we write, and print and speak, that all may come to the knowledge of this thing, & may be converted to God, and know his teaching within them; but what would J. S. have said of John who told them they needed no man to teach them, but as that within them? and yet did write Epistles to them: ●ery like he would have called this contradiction. And the same is our cause, who doth and must do (though J. S. and his companions be grieved therewith, because their folly is laid open thereby) print, and write, and speak, that people through the Ministry be brought to know the teaching of God in themselves, and yet herein in the light of the Spirit of God, do we not contradict ourselves, let J.S. say what he will: neither do we allow in ourselves, what we condemn in another, this is one of J.S. his lies; we allow the Ministry of Christ, yet doth not allow the Ministry of Deceivers, and yet is not in contradiction, and this in short may give the Reader to understand the deceit, and deceivableness, to lie in J. S. who is found seeking offences against us, without any cause given him: and he lays snares for another, which doth entrap his own feet. And whereas he hath transcribed E B his Confession, in the warning to Underbarrow, which confession is still owned, and no self-contradiction proved by it: For though God spoke by G.F. to him, yet this doth not contradict the teaching of the spirit of God, as that E. B. was not taught by the spirit of God: For, as I have said, G. F. did minister as many do at this day, that people should come to the teaching of God in themselves; and herein we do not contradict the scriptures, let J. S make as many blind Arguments as he can: and that instance about J. L. being of the same nature with the former: The Answer supplies both his Proofs, neither of which doth prove us in contradiction, but is a witness to the Ministry of Christ, and to the Conversion received through it, wherein we are taught of God, and need no man to teach us, but as the anointing, the spirit of God within us, which is immediate, and yet we preach the Gospel to others, that they may come to witness the same with us, even the teaching of the spirit of God, and for this end is the Ministry of God sent by us to bring others to the knowledge of God through it, and this is no self-contradiction, let J.S. say what he will.  
Further, J.S. doth instance E.B. his calling man's light natural and carnal in the Warning, etc. and would call his contradiction to some who deny the light of Christ to be natural and carnal, as the Priests of England term it; but this is no contradiction; for though we do deny that the light of Christ Jesus is natural and carnal, and doth not allow any so to call it; yet the light of man by which carnal men do judge of carnal transgressions, is natural: E.B. doth never say that the light of Christ is natural and carnal, but the light of M●n is so he saith, and in this Instance there is no contradiction; neither in any parts of the words following, which are transcribed: and much might be said as to the occasion of those words being uttered, when E. B. was in prison falsely, as many have been since, who was one of the first that by imprisonment was a sufferer for the name of Jesus in the North part of England, before J. S. was troubled with any of us: but it is sufficient what is said to the man's light, by which carnal men judge of any thing, is one thing, and the light of Christ Jesus which is spiritual men's guide, is another thing: E. B. spoke of man's light, and J.S. foolishly opposes him, as if he spoke of the light of Christ Jesus, and so opposes his own conception. And further J. S. asserts, That Scripture light is the standing rule for faith and manners; so are not immediate revelations, and teachings. Here he hath set up the Scriptures above the Spirit of God, and above the Revelation of Jesus Christ: the Saints were led by what the Spirit revealed, and taught: Christ said, he should teach into all truth, and they that were the Sons of God were loved by the spirit of God, and that was their rule to be led by in their Faith and manners: But yet see a Hypocrite, (J.S. is he) that pleads for scripture to be the rule, and yet is acting in many things contrary to the scriptures, as at large may be instanced; neither is in all the scripture the scripture called light, but scripture saith, Christ is the light.  
Further he saith, There is sufficient light in the scripture to guide men to salvation: Mark his Doctrine, whether he hath not preached another thing than Christ to be the way, and whether he hath not made Christ, and the blood of Christ of none effect, without which no salvation: But he saith, there is sufficient in the Scripture to lead men to salvation, and neither Christ nor his blood is in Scripture, let it be moved  
Further he saith, The scripture was given by the spirit for a rule; this we desire a proof of by plain scripture, and till than we deny it. And further he saith, The spirit gives out himself by scripture: and yet he saith, he never said, the scripture did give the spirit, and this is an absolute contradiction, as may be noted; so J.S. is taken in the snare, contradicting himself in one quarter of a sheet of Paper, and hath not at all proved us to be self-contradictors concerning any of these things mentioned by him.  
Further, he saith in his 8 th' Head, That our possessing perfection, and quaking after Moses Example, cross shins on the other; but wherein he doth not show, neither can the honest-minded read any contradiction in it, but only it seems J. S. hath set himself to cavel.  
Further, he saith, We contradict ourselves concerning Quaking and trembling, from this confession, That the same power that made Moses to quake and tremble, the same power we witness; but wherein doth this contradiction appear in these words? let honest men try the cause, and J. S. be silent. And whereas he instances, J. P. standing in an evil cause, and of I. P. he may be silent, whose blood he or his Generation fought after: and now might they well be quiet of him, their wills being stifled by drinking his blood as it were: but that wicked men must add to their own wickedness till it be fulfilled, that they may receive their reward; and I. P. was bold, as is the children of God; and though J. S. would clear himself and his company from what was done to I. P. yet by the effect it appeared that there was enough envy in them towards him and the truth; and though his body be in the ground, yet the Spirit of the Lord which guided him stands alive, a sufficient witness against them, and all their cruel and wicked dealing; and let J. S. judgement be what it will, neither concerning growth of Grace, nor forms of Religion, nor fruits of the Spirit do we at all contradict the Spirit of God: neither doth he prove us in these things whereof he accuseth us in strife and debate, (except against such as J.S. and the Devil's Kingdom,) neither in emulation, hatred, scoffs, or any of these things which the Lord hath redeemed us from, though we be falsely accused in these things, as in many other by him; and whereas he would prove their preaching in their method, & Points, and Reasons, and Uses from the example of the Saints in former ages, he falls far short in effecting his extent, for he cannot prove that they studied for what they spoke, nor that in such a way they delivered what they said an hour by a glass, etc. as the Priests of this age do; also if it were they preached in the like manner as the Apostles did, yet not by the same spirit, but by the spirit of error, and for a wrong end; that is the thing which makes their manner abominable, when as they are not guided with the same Spirit of the Apostles, and their preaching in their method of points, and particulars is rather an art of preaching by humane policy, and not the gift of preaching by the Spirit of God; neither do we concerning humility and love contradict ourselves, but are in humility & love towards all men; even such as wrongs us we seek no revenge against, and herein doth our humility and love appear, yet cannot we respect any man's person with hat or knee, and that is it which J. S. I suppose is offended with.   

In his 13 th' Head concerning Ordinances.  
He charges us with self-contradiction, because we say we own praying, etc. and yet hath given over Family prayer, morning and evening, and at meals, but this is no contradiction: for we own praying in the Spirit of God, burr do deny it without the Spirit, and this is no contradiction; he may as well say it was contradiction in Christ to cry against the prayers of the Pharisees, and yet to teach his Disciples to pray, and to pray himself; this is the same cause of ours which he foolishly charges with contradiction, and as I have said the prayers of the Wicked we deny, and yet doth own prayer in the Spirit, and who are moved by the Spirit morning or evening, or at meals, or otherwise, and this is truth, let J.S. gather what he can from it.  
Further, he saith, If we teach one another, why do we condemn them for teaching? But to this I have answered; Preaching or Teaching by the Spirit we own, and without the Spirit we deny; and because we say we own all that which is Gods, as Baptism, the Lords Supper, and Sabbath, etc. yet doth disown in practice their Water Baptism, and their form of breaking of Bread and Wine, and their forms of Church fellowship, and their form of keeping a Sabbath; this he charges to be contradiction, but it is not so in the sight of the Lord, though I.S. falsely so judge it; for their Baptism and breaking of Bread and Wine, and their Church-fellowship, and keeping of a day, I say their exercise in these things we do deny to be of God, as in measure is proved, and may be further if need require; and I say we own that which is Gods, and which is led unto by his Spirit, and practised in his fear, and counsel, & yet we do deny all their Imaginations of any thing which God commanded, doth own the command of God, and yet doth not contradict ourselves, though I. S. falsely so judge of us.  
Further, he charges us with self-contradiction concerning speech, and silence, because we check some for speaking, and yet speaks or writes ourselves; but this is the same with the former, and the same answer will serve, that speaking that which is not in the Spirit we check, which is not the voice of Christ but of the stranger, and yet doth own that which is spoken by the Spirit of God, and herein doth not contradict ourselves.  
Further, he saith, We contradict ourselves concerning Conscience and Laws, because we say there must be no Law concerning Religion, viz, to bind any man to worship in this or the other way, and to bind him from this or that way of Worship, and yet in exhorting the Rulers, that their Laws be according to that in the Conscience; but in these words there is no contradiction; for the Laws being according to the light in every man's Conscience, that Law will not bind or limit the conscience from this or that way of worship in Religion; for that Law is unjust, which binds or limits the pure conscience of any man: but that Law which is contrary to the light in every man's conscience, is oppression, and we bear witness against it: and though we do say no Law must be laid upon Religion, that is to say, to bind any man's Conscience to or from such a form of Religion: and though we further say, that all just Law is, and should be according to every man's Conscience; yet in this there is no contradiction.  
And whereas J.S. speaks of such Laws, who persecuted, prisoned, and crucified for the testimony of a good Conscience, God hath hewn down in all ages, saith he: Let the Rulers of England take notice of this from the mouth of one of their Teachers. And further I add, so will God hew down in this Age all those Laws by which many are persecuted and prisoned, as he hath done in other Ages: therefore let it be considered by them.  
And he saith, The Magistrate is not to levelly his Law with every man's conscience and light: and this he speaks in opposition to us, but he needs not; for we say the same, that some men's Consciences are defiled, and we do not desire the Laws to be made according to men's several Opinions, and defiled Consciences, but according to the light of Christ Jesus in every man's Conscience, which is but one in all, and is according to the Law of God, and every just Law will be according to it; and though J.S. by his own meaning would make it appear Contradiction in our saying no Law must be concerning Religion, and yet saying, all Laws should be according to the light of Christ in the Conscience: Now by these words we do not mean that we would have a Law according to Religion, but no Law to limit to or from this or that manner of Religion: And this doth very well agree with our saying, Let all your Laws be according to the Light of Christ: so by his misinterpretation of the first, he makes it appear to be contradiction to the second; but it is not in the light of the Spirit of God.  
And further, R. F. saying, the Law of God answers his Justice, and the Light of Christ in the conscience answers the Law of God, which is perfect according to that in the Conscience: these words J. S. charges with two Errors: but let the Reader try where the Error lies, and not believe J. S false deduction from R.F. plain words, which are simply uttered, though subtly wrested.  
And J. S. speaks as if some would have Magistrates to make Laws to bind themselves from striking at Offenders, Blasphemers, Gospel, and Church disturbers, etc.  
In answer to this, We are not they that would have any Magistrates to bind themselves from striking at offenders, who are truly able to judge of Offences: we own that such should be punished according to the offence; but the Magistrates Law reache● but to the outward man to keep that in peace and good order, and not to the inward man to bind or limit that.  
And as for Blasphemy, and Gospel and Church disturbing, we find many Magistrates not able to judge thereof; but many on the other side calling ●●th blasphemy, and reproving of sin in Teachers and people, Gospel and Church disturbing, and so by false judgement making such offenders which are not, and so abusing their power, and condemning the innocent rather than the guilty: and these are such as J. S. speaks of, where the strong man armed keeps the house, and these are rather a terror to well-doers then to evil; and such Magistrates, and such Laws by which the just are oppressed, and the hands of the wicked strengthened will the Lord confound in a day, to the glory of his name, and to the refreshing of all his People who are now every way oppressed by evil men, both by Teachers and People.  
And as for the rest of his Book, it's but of the same nature with the former, and not worth answering to; only his lies I do deny; and his first following is, that all our doctrines are raised upon the ruins of the Scriptures excellency and authority: this is false, neither doth his proof at all make it good. His second lie is, that our corrupt Tenants are built upon false and novel Interpretations, and this is two lies together; our Tenants are not corrupt, neither do we build any thing which we hold upon false Interpretation●. His third lie is, that it is pride that hath bred and doth feed our Opinions and Practices: and this is also false; and to prove it hath wrested some of E. B. words. His fourth lie is, that unbelief begets and procreates all our errors, and our love of error with our derisions of the truth; here is many lies folded up in one, which are all denied with the life of God, and the author of them proved to be of the Devil, and we proved to be of God, who are spoken all manner of evil against falsely for the name of Jesus. His fifth lie is, that we do subtly couch many errors under specious words of truth: this lie also I bear witness against, as also against his sixth, wherein he charges us with mere ignorance, and wilful blindness about the covenant of Grace, etc.  
His seventh lie is, That much of mystical Babylon and confusion is in our Writings and ways: this is also a lie and of the Devil; and also against his eighth I bear testimony; our doctrine and practice ends not in Apostasy, neither are they blasphemy against Christ, as J.S. impudently asserteth; so that from the first of his book to his last, his whole Work is born witness against, not to be of God but of the Devil; and in vain hath he striven, and his Work shall not accomplish any part of his desire: for the Quakers against whom he hath written, cannot be offended in Christ, though J.S. have endeavoured for to make their way and doctrines in the sight of men abominable; but his Work shall not prevent the purpose of the Lord, nor the gathering in of the upright hearted from the mouths of devouring Shepherds, such as J. S. and the Priests of England; who is it that doth not begin to see their deceits and abominations? yea thousands do, and many more shall do; so that all their striving to uphold their kingdom is but in vain; for God hath blasted all their glory, and he will teach his people himself, and govern them by his own Law and order, and the Kingdoms of this World shall be changed, and shall become the Kingdoms of the Lord, and of his Christ; and Antichrist and all his Ministers shall be confounded, and the Beast and the false Prophet shall bo●h be taken alive, and cast into the lake.  
Ah, John Stelham, against whom hast thou set thyself, and exalted thy horn? against whom hast thou bend thy strength and shot forth thy envy in crafty words of guile? who is it that thou hast defied, and girded on thy armour against, and counted them as nothing before thy uncircumcised strength? even against the Lord's people hast thou thus done; though thou wilt not now know it, yet one day thou shalt know it, when iniquity is come to an end, and transgression finished, and thou shalt stand in thy lot at that day, and receive according to thy work a just and righteous reward from the hand of the Lord in the day of judgement, when every secret work of iniquity shall appear to condemnation; and in the mean time the Lord will bring forth good unto his people, even from thy evil, and all things (even thy evil purposes) shall work together for good unto such whom God hath called: and thy works and purposes which are to trouble them, and to break them, and to make them appear vile in the sight of men, even thy work doth the Lord turn to establish them, and to unite them: and in the sight of men thy working against us proves us to be of God, and thyself to be of the Devil, who was a persecutor from the beginning; and thou shalt be scattered in thy imaginations, and thy whole work hath God confounded, and it shall not accomplish any whit of that end propounded in thy sinful heart, which hath brought forth mischief, for it's blasted in the anger of God, and men shall neither call it, nor the father of it any more blessed. And friend, hadst thou known how little it doth accomplish of thy evil intent, thou wouldst have spared thy labour, and employed thy service to another end, and then had not thy wickedness so greatly appeared in the sight of God, nor thy shame and nakedness in the sight of men as it now doth by this thy sinful deed, brought forth of a cursed womb, and conceived in unrighteousness. Alas, alas man, how art thou fallen into the pit which thou hast digged for another! and how doth the shame overtake thee, which thou hast thought should have fallen upon us! Let thy wickedness correct thee, and know thou, that the Lord will not forsake his people, who cannot be offended in Christ, though thou cast stumbling blocks of iniquity in the way, and would cause them to sin; but even so much the more as thou speakest evil against the way of the Lord, are they the more upright therein, and the more loving and delighting in the path of righteousness, and thou hast but the more fully discovered in many things from thy own pen, the wickedness and wrath that hath secretly lodged in thy heart: and it appears that thy wisdom is devilish, and from below, deceiving and being deceived, and thy path is in craft and subtlety, and not in innocence and plain simplicity: and in this manner, and by this means chiefly is thy work managed unto an evil end, but the Lord hath rebuked it, and will do yet more, till it appear to all men, as it doth to us to be what I have said of it, and it shall be a shame to thee, and shall not receive praise neither of God nor man, but condemnation in the sight of both; and hadst thou known that we are established even on the top of God's holy mountain, and cannot be moved nor shaken by such weak pitiful blasts of confusion & ignorance, coming out of thy mouth, where poison lodges under thy tongue; sure hadst thou known it, thou wouldst have traveled in another path; but that thy folly might appear unto all men, is thy work sent abroad, that they may see what lodges in thy mind, even more envy them in the heart of Balaam, and more desire of evil to the Lords people than ever was in him; and thou fulfils the measure of thy forefather's wickedness, till the sum be accounted, and destruction follow; thou hast too much troubled thyself in labouring, and thy reward will not contervail ●hy pains; hadst thou but only spoken against us, we should have born it, and thou might have been the more excused; but in that thou hast spoken against the light of Christ, & called it a perverse Principle, & many other blasphemous words of bitterness against the very truths of Jesus.  
This is the cause wherefore we have answered thee, and thou art utterly inexcusable; for what thou hast done, it is not altogether through ignorance, though much ignorance be in it, but out of perfect rebellion, and purpose of mischief; and for Mastery we do not strive with thee, but rather wisheth thy repentance, than thy destruction; and who doth not believe but your kingdom (I mean the Priests of England) is going down apace, and your glory fading as a flower, and the Lord will make you a shame to yourselves, who have for many ages preyed devouringly upon the upright, and through perfect covetousness have made merchandise of Souls; and now many hath an eye opened to see your shame, and it appears with horrible detestation; even the saying is fulfilled, As troops of robbers wait for a man, so the company of Priests murders in the way by consent, as the Prophet said: and as Christ said, Woe unto you, you will not enter yourselves, nor suffer others to enter that would.  
Wherefore thou J. S. even thou repent of this thy Wickedness, for the wrath of the Lord is gone forth against thee, and evil hast thou done against God, and against his people, and against thy own soul, and this thou shalt know one day to thy exceeding sorrow, unto which time we leave thee, and could have born all thy scandalous terms without replying again, but only for the sake of the simple, that thy neighbours may see thy folly, and all men to whom thine and this doth come; and we have not been large, but in short have in singleness of heart born our testimony once more to the truth of the glorious Gospel which we have received of God, and not of man, and against thee and thy sinful heart, and whatsoever proceeds out of it; for thou being evil, how canst thou speak good things? The Tree must be good before the fruit can be so; but out of thy evil heart hast thou brought forth evil, and must receive the reward of evil whether thou wilt or no. And what if we should go about to show wherein the Priests of England do contradict the Scripture? Might not we have a large Catalogue, even all in your Worship, and in the most of your practices acting contrary to the Scripture, and contradicting that spirit that gave it forth, in doctrine and in conversation? in such an enterprise as this, might we make your folly sound abroad. And as to the contradicting of yourselves, and being of many judgements and opinions, and difference in many particulars about the things of God among yourselves, herein you abound almost above measure, and thus if need require, could I by the strength of Jesus sufficiently make you appear abominable in the eyes of all just men; and so think not in thyself that thou art free from Scripture and self-contradiction, but truly guilty yourselves in what thou hast wickedly accused us of falsely, which doth but prove ehee to be of thy Father, who is an accuser of the Brethren, according to Christ's words, we are spoken all manner of evil of falsely for the Name of Jesus Christ, whom we serve, and therefore are hated of the World, because we are not of it; but without much more words, I leave this J. S. our adversary to the judgement of the great Day, wherein we and he shall receive according to our deeds; and till then is as willing to have dispraise as praise of men, who is not a Jew outward, but a Jew inward; Who hath no praise of men, but of God, who is of the Kingdom of Christ, which is not of this World.    

The cause of stumbling removed from all that will receive the truth, and from before the eyes of the wise men of London.  
In a Treatise showing the difference between the Spirit of a man which the Candle of the Lord, and the Light which hath enlightened every man that cometh into the world.  
Also showing, that though there be diversity of Administrations, yet there is not diversity of Lights and Spirits by which they are ministered: And showing by clear testimony what the more sure Word of Prophecy is, which the Apostle Peter exhorts the people to take heed unto, until the day did down, and the daystar arise in their hearts.  
Herein also is a false Hosanna, and a false testimony reproved, and a false witness is rejected, and an untimely birth cast out, though for the time of travel it might have been a Monster, being above two years, but in the end is brought forth for destruction; that Name of him which hath so long traveled to bring forth wind and confusion, is one known in the City of London by the Name of John Jackson, being by the truth of this following made manifest, that so by every motion of the Spirit of Truth, and every testimony given from it, Understanding and Knowledge of the Truth may be increased in those that follow on to know the Lord.  
THe Light is broken forth as the morning, and the health of the Nations is in it, and is springing forth speedily, and the righteousness of the righteous Seed is gone forth before them, and the glory of the Lord is revealed to his Seed, which now calleth, and the Lord doth answer, Here am I; and the Lord hath made, and is making his Seed as a watered Garden, and like a spring of water whose waters fail not, and is raising up the foundations of many generations, that people may come to build again upon thus Foundation which they have been driven from, especially by their Pastors; for saith the Lord, Many Pastors have destroyed my Vinyard, they have trodden my portion under foot, and made my pleasant Portion a desolate Wilderness, and have made God's Heritage as a speckled Bird; the Birds round about are against her, and all the Beasts of the field come to devour, Jer. 12.9, 10. And now is the Lord come forth against these devourers, even as a Lion bereft of her young ones; for the Lord will not suffer the spoil of his Heritage any longer, but will dress his Vinyard that it may bring forth fruit unto him. And now is the Lord casting out the blind Watchmen and the foolish Prophets which have followed their own spirit, and have seen nothing; and all such is the Lord casting out, and his everlasting fire is he kindling amongst them. And now I hear a cry of torment going through the Nation. Can any kindle a fire among Serpents, and they not be offended and shoot their stings? Can any touch the Vipers, but they will swell with venom? And when Scorpions are trodden upon, will they not show forth their strength? Can that nature suffer death patiently? Nay, patience proceedeth from that Seed which slayeth the enmity, and destroyeth the man of sin; and therefore as we have one Seed to witness for, so there is one to witness against; and as it is the Work of the Spirit of God to approve the things that are of God, so it is his Work also to reprove those things which are contrary to sound Doctrine, to the end that every one may know as well what to reject and deny as error, as what to own for truth and sound doctrine. Therefore of necessity must every one be turned to the Light which Christ hath enlightened them withal, that they may discern what they are to approve, and what they are to reprove; and that judgement is true which stands in the Light, and in the measure of the Spirit of Truth.  

To the READER.  
MEN of low degree are vanity, and men of high degree are a lie, and the heart of man is desperately wicked and deceitful above all things. Hear this ye wise men and foolish; The more ye strive against the Lord, the more is your wound made incurable; and the higher you rise in envy, always the deeper is your fall in confusion. And now Christian Reader, whose heart God hath opened to see and behold the things that be eternal, and can truly discern of different causes, and between the good and the evil, and between the light and the darkness; This Book is sent forth in the pursuit, and after a Book called Hosanna to the Son of David, etc. by a nameless Author, whose work indeed was hardly worthy of an honest man's Name, though very subtly and craftily he prosecutes his purpose, and traverses his steps full cunningly, as this world's wisdom could guide him, in which wisdom he cannot know or receive the things of God, and therefore it cannot be expected that the things of God should be received from that wisdom; and though he hath confounded in his words his description of the Light of Christ, sometimes speaking well of it, a●d sometimes otherwise, and not knowing hardly whereof he hath affirmed, his words are so confounded and mixed in his corrupt reason, in giving forth his knowledge of the things of God, which he seems to be ignorant of, but only as he hath the knowledge of them from the Letter, by which no man can come to the knowledge of God, nor of the things of his Kingdom, without the revelation of the Spirit of Jesus, and the operation of the same Spiri●: But Friends, the Testimony of God stands sure for ever, though men would confound it in their own reason: And this is the Testimony, That Christ lighteth every man that cometh into the world, which Light is sufficient to lead every man to God, or else to condemn every man from God; and this Testimony is true, notwithstanding all the opposition against it; and it shall abide sure for ever, though men strive never so much in the gainsaying of it. And this is the Testimony which we have born, and shall bear to the end; and who believes it, and who believes it not, this is the hand of the Lord according to his pleasure, and to him we leave it, and so we do and must clear our consciences from time to time, while the Lord gives us a being. And herein we are a good savour to God, and our reward is with him, whether Israel be gathered or no, Isa. 49. And also this nameless Author, which is supposed to be one John Jackson, known in this City, hath taken some seeming occasion against us by searching our Books, and (as he saith) hath found some contradictions in them, which may appear to be so to his dark mind; yet in the sight of the spirit of the Lord, that is truth, which he sees to be no other than error: However this is sent forth for the true information of people's minds, that they may know that truth is bold and confident, and that it is Armour which defendeth from all Enemies, and giveth strength to answer the craftiness of men. And this same John Jackson hath showed himself now to be one with the common Priests of the world; for as they have done, so hath he opposed the way and people of God, and with the very same arguments, showing that he is of the very same spirit with them, his discourse and arguments being of the same nature as theirs are; yea he hath showed himself to be of the very same spirit with all the open profane wretches which doth revile, and scorn, and abuse in every Town and Country, the Lords people; and as they do so, so hath he written with subtle Arguments to the very same end, as they reproach and scorn (to wit) in a derision, and despising the way and servants of the Lord; so that his self-separation is now seen what it is, to be a very cheat and hypocrisy, who while he professeth a separation fr●m the World, doth practice the very same wickedness▪ and is not changed from them in nature, though he be in appearance. But what a poor work hath he brought forth in two years' time? which he saith his work hath been as Embers raked up in ashes, yet a work that gains no praise of God, nor very little of the praise of any man: It seems he hath hatched mischief upon his bed, and brought it forth in the morning: Who would have thought but a wise man in that time would have brought forth a larger piece, and more to purpose? I am sure he might have made better use of his time in another exercise, than to have writ against the servants of the Lord: It had been more honest for him to have set his pen to paper, and studied to have given his testimony against the Prid●, and Drunkenness, and Oppression, and Whoredoms, and Wickedness in this great City. I say, it had been more honest, and liker a Saint, to have sought the reforming of profaneness and wickedness that greatly abounds in this City, than to have studied two years to bring forth his invented stuff against a harmless and innocent people, which he, nor any can justly charge with evil, but as he hath digged deep by his imaginations, in recollecting a seeming-contradiction out of our writings, which is no contradiction, no more than Christ's words are, who saith, Except ye eat my flesh, and drink my blood, ye have no life in you: And yet in the same discourse saith, The flesh profits nothing: And for Isaiah to go with the Word of the Lord to Hezekiah, to tell him he should die and not live; yet in the same instant of time, told him he should live and not die: Would not John Jackson have counted these contradictions? But what he hath done in this, in sending forth a Book against the Quakers, he hath been so far from beating down sin, drunkards, and rude scorners, and abusive men, that he hath fully strengthened their hands, and the wickedest people in this Nation are very glad of his work; he hath given them matter to oppose truth withal; but his reward and theirs shall be both with one hand, and he shall drink his portion in the same Lake with such whose hands he hath strengthened; and let him know, and them all, God hath established us upon a sure Mountain, which the Gates of Hell and Death cannot prevail against. So his work is counted of us, and cast by as our spoilt prey of Babylon's treasure; only this is sent abroad after it in the pursuit of it, which is not done with multitudes of words of man's wisdom, but in the plain nakedness of innocent truth, which is more strength than all his arguments of guile whereby he would deceive the people; but he can deceive none but such as are deceived already; for all that are in the Light, and in the Truth, sees beyond all that he can say, and are established where his words can never reach them, to take away their peace, or disquiet them; for as I said, we are established upon a sure foundation, and are tried and proved, and cannot be blown away with any windy Doctrines of men, which begets into strife, and not into true sincerity of heart, but woe unto that man that works offence, and doth cast stumbling-blocks in the way of the simple. And though the Lord's people be a suffering people, yet woe unto them that cause thom to suffer. And though he and some others in their spirits were elevated, thinking thereby to trample upon the innocent by that occasion happening concerning J. N. which was not suffered of the Lord to be as an occasion to destroy his people, but as an occasion to try them, and to prove them, and thereby are they tried and proved, and the more settled rather than confounded; and John Jackson and such like may glory in such things for a moment, because the appearance of it seems evil, yet the Lord will make their glorying void, for the Lord hath ways enough to preserve his people; and this we have found in many needful times. And as concerning this thing which was looked upon as a breach among us by many, yet it's over, and Truth stands a top of it, and the beauty of Truth appears through it all, and Truth is more lovely when it is proved and purged: What if the Lord suffer his to be led and tempted for a season, let not the wicked boast of this; for though the righteous fall, he shall rise again; but the wicked fall into mischief. But yet we learn something by this, what a great use the Devil hath made hereof, and how many Books and lying Scribblers hath been sent forth about it concerning us, which are all counted by us no better than the most corrupted Treasure that ever grew in Babylon; and the best of it is but baubles to please vain minds; for men of sound understandings can take no pleasure therein. And we see how by all means the Devil and his people seeks occasion against the ways and people of Gods and how glad are the wicked when they get an occasion against the Lord's people! And how do they glory in it, and boast in it for a time, thinking that their hands are strengthened in a greater boldness to do mischief! And John Jackson is one of those that takes pleasure in these things, and he hath managed his business with a great deal of craft, but there are none that will praise him for it, except such whose wicked hands he strengthens, and such as he must have stumblings, after the way of the Lord hath been so fully manifested, and they receive it not, and they must fall and be broken. And seeing that the wicked doth take occasion, and seeks occasion against the innocent, this will make many more watchful and more circumspect, and more to walk in God's wisdom, and to deny their own ways, lest offences come by them: And let him put off his Armour, and lay down his Weapons, and I wish he may spend the next two years to come better than he hath done these last, aod that the little fire in the Embers may kindle to the burning of his corruption, rather than into a blind zeal against the innocent people. And what in this Book is written, is not to contend or strive for mastery, but to clear the Truth, and to remove all cause of stumblings from before the face of all the upright in heart.  
A Friend to all people, E.B. London the third of the ninth month, 1657.   

MAny untimely Births in ages past and present have been brought forth, and the Work of such hath always been to destroy the Heir, the Seed which the Lord hath blessed, that so the Inheritance might be theirs, and so would thrust themselves into the Kingdom; but they know while the Seed of the promise is alive, it keeps them out, and will not let them meddle with those things which they are not born unto; for they are sons of bondage, and children of falsehood, and must not be heirs with the son of the free woman, etc. David, out of whose root the righteous seed did arise, the bright and Morningstar, he saw that Seed in his days, and was aware of them, and gave his testimony concerning them, saying, In heart ye work wickedness, you weigh the violency of your hands in the Earth; the wicked are estranged from the Womb, they go astray as soon as they be born, speaking lies; their poison is like the poison of a Serpent, they are like the deaf Adder that stoppeth her ear, charm one never so wisely. Break their teeth, O God, in their mouth; break out the teeth of the young Lions, O Lord, let them melt away as waters that run continually, when he bendeth his bow to shoot his arrows, let them be as cut in pieces, as a Snail which melteth; let every one of them pass away like the untimely birth of a woman, that they may not see the Sun, etc. Psal. 58.2, 3, 4, 5, 6, 7, 8. And again he saith, Behold he traveleth with iniquity, and hath conceived mischief, and brought forth falsehood, Psal. 7.14. and so there was a travelling and labouring before they could get their iniquity brought forth, as we have true declarations concerning the ages past, how many have traveled and brought forth wind and confusion; so likewise in this age by experience can we give testimony of the like births which hath been brought forth to the slaughter amongst Babylon's children, and here is one of the same birth born and brought forth in this City of London, to which I shall speak something at present; although he conceal his Name, yet the seed you shall know by its fruits; it is one that would be reckoned amongst those children that in the Temple cried Hosanna to the Son of David, M●tth. 12.15. But the Seed which David called Lord is risen, and hath rebuked the false voice; for it is not every one that cryeth Lord, nor every one that cryeth Hosanna, that enters into the Kingdom, but such as heareth the Word of God, and doth it.  
Now the testimony which this Author gives to that which after a long travel is come forth, is this, That it hath been in his breast two years and upwards, while it at length is come forth as an untimely birth, or as that which is born out of due time, labouring under the burden of being both unnecessary and unseasonable.  
Such a Testimony as this, seems to beget a Wonder in the airy Spirits of men, as if a Monster were to be seen, (What, two years' travel, and yet an untimely birth!) And many such false cries are in this City, which enters into the sensual part of men, and gets into the affections; but there is a Seed risen which hath received from the Father the spirit of judgement and understanding, and it doth not own things according to the report, nor judge of things according to their names in outward appearance, but hath a measuring line given unto it, and a true balance whereby voices, ways, worships, and testimonies is tried before they be approved; and therewith shall this spirit be tried, and voice which is come forth crying Hosanna to the Son of David, or a testimony to the Lords Christ; which being truly weighed and searched, may prove a testimony against the Lords Christ, which hath enlightened every man that cometh into the world, in setting up man's spirit to be the light instead of the Lords Christ. But first let us consider the burden under which this man hath laboured; which is, as he saith, that which is both unnecessary and unseasonable. First unnecessary, because the same hath been before by better hands; so it is not to be admired as a Monster, because it hath already been, and effected nothing. Secondly, unseasonable, because those are already resolved, that Jesus Christ is the true light which hath enlightened every man that cometh into the world, which he would resolve, that the spirit in every man is that light; and so according to this, every man must follow his own spirit instead of following the light which Christ hath enlightened him withal. Now this burden thus considered, which is both unnecessary and unseasonable, having been in his breast above two years, all that have received the spirit of judgement, and knows the workings of the mystery of iniquity, and can truly read the state of those which are filled with unrighteousness, knows that this birth is cursed before ever it came forth, and it had been better that it had never been born nor brought forth into the world; for it will be to the great aggravation of his sorrow and misery which did conceive it, and so long travel in it, and at last brought it forth; but among the untimely births shall we reckon it, which never saw the Sun, nor never received blessing from the Father; and happy shall he be that rewardeth thee as thou hast rewarded us, and happy shall he be that takes and dasheth thy untimely birth against the stones, Psal. 137.8, 9 Against this birth hath the Lord stretched forth his everlasting arm to dash in pieces; and this is not the first of Babylon's children which in this age and in this City hath been brought for●h to the spoil, nor the first which this man hath brought forth; for he hath brought forth another without a name, which is both as unnecessary and as unseasonable as this: And so from experience he may say, that it is both unnecessary and unseasonable either to conceive, or bring forth any such thing against the seed which the Lord hath blessed; for there was never any as yet which did strive against the Lord or his anointed ones which did prosper, neither shall to the ends of the earth.  
So the burden of this man is searched and judged, and f●und not to be the burden of the word of the Lord, though he thought it to be so, when in him he felt the fire of enmity, boiling and bubbling up within him, as in his Epistle: But we have found it to be such a burden as the false Prophets in Jerusalem did see for the people, which was false burdens and causes of banishment, Lam. 2.14. But if the fire of the Lord had been kindled in him, it would have consumed this birth in the womb, before ever it had been brought forth.  
But the hour is coming and now is, in which the Lord is fulfilling his promise according to the Scriptures, which saith, that he will make Jerusalem a burdensome stone for all people; all that burden themselves with it shall be cut in piece●, though all the people upon the earth be gathered together against it, Zac. 12.3. And as this was spoken, so it is fulfilled, and fulfilling, that the testimony of God may be sealed up among his children: For now is the light risen with which the Lord Christ is gathering into the new Jerusalem, the City of the living God, and now hath many burdened themselves with it, and so burdened, that they cannot tell how to unburthen themselves of it. But to ease themselves of that burden which is ready to press them down, they break forth into reviling terms, and unsavoury speeches, and false assertions against the light, and those that walk in it, and will deny both the light and children of light to be spiritual: Some calling it natural light, some calling it natural conscience, some created light, some the light of reason and understanding; some old creation light, some a dim light, some the spirit of man, and so burden themselves with it: and when they have both spoken and printed such things to ease them of their burden, their burden grow● again; and so they do not cease to vex and grieve the holy spirit of God from day to day, and when they have burdened themselves with the enmity against the light, and the works of righteousness, proceeding forth from it to the father, than they cry the burden of the Lord, the fire of the Lord within them. But saith the Lord to such, I will destroy that man and his house, and the burden of the Lord shall ye mention no more, for every man's word shall be his burden: for ye have perverted the words of the living God, of the Lord of hosts our God, Jer. 23.36. Therefore is the measuring-line gone forth to measure the false burdens whereby they pervert the words of the living God, with their own words and imaginations; and unto those which ever were reproachers of the way and people of God, the Lord saith, I will bring an everlasting reproach upon you, and a perpetual shame which shall not be forgotten, jer. 13.40. So this is written that no man should any more burden themselves with the burdensome stone, whereby they will be broken to pieces if they fall upon it: But that every one may come to it, that with it they may see their false burdens, and the sin which doth so easily beset them, and may cease grieving of the spirit of the Lord while his spirit striveth with them; and may come to know every man his own word, which will become his burden when it returns again unto him. But the word of the Lord goeth forth and returns not empty, neither doth it burden him which it goes forth from, when it returns again unto him. Although the true burden of the word of the Lord be known in many before it go forth from them.  
Therefore then seeing that it is an untimely birth, and not that which is born of the spirit, which is come forth from him to whom I now am to speak. Now lest others being in the same blindness with him, think as he doth, that it is a true voice, or Hosanna to the son of David, or a true testimony to the Lords Christ, I shall weigh his testimony, seeing that the true voice is gone forth both in the days of his flesh, and since; in which days he was truly declared to be the light of the world, and the true light which lighteneth every one that cometh into the world, Joh. 1.9. Joh. 8. Now seeing that this Author hath set up another thing to be the light which hath enlightened every man, than Christ, viz. the spirit of, 〈◊〉. I shall try this testimony according to the Scriptures, whether it be a testimony of the Lords Christ, or a testimony against him, in these things following, which are the Heads of his Doctrine concerning the Light.   

Concerning the LIGHT, what it is.  
It is the spirit of every man which is in him, and without which he cannot be a man, and is the candle of the Lord, Prov. 20 27. This spirit of a man is the Reason of a man, or that Understanding of a man. What this Light doth, it gives him to know his Creator, and the end of his creation, (viz.) who made him, and why he was made; also how he ●●ould answer the end of him that made him; and that God set up this light in man to see by, both whom he is to serve, and how he is to serve him, together with the reason thereof, because God made him. And with this light God hath set up a Law, which Law is called Light, Prov. 6.23. whereby the will and mind of his Creator is made known unto him, and he sufficiently qualified to see it, understand it, etc. p. 7. It searcheth the inward parts of the belly: At first it moved upward, and it could look God in the face and serve him: But now since the fall the Thief is got into this candle, and hath dimmed the light, & covered the aspiring ascendent quality, & now it burns downward, and discovers the things beneath, p 6. That it is all eye, it sees all that is done, but doth nothing; it neither likes nor dislikes, approves nor disproves, but as it is in conjunction with a Law. p. 10.  
Thae it is the property of Light to make manifest, Eph. 5, 13. pag 29.  
That it is not in the power of the Light, as it is in every man, so much as to call any thing that is done, either good or evil. p. 32.  
That the Light did drive Adam from the voice and presence of God; so far is the Light from leading up to God, that it drives the soul from God, and keeps him in the fall, p. 53.  
That it doth not lead into all truth such as love it and obey it, p. 54.  
Nor doth it reveal all truth to them that love it and obey it: And that neither the Light, nor the Law doth convince of the sin of unbelief.  
That the Lamp and the Light are convertible terms; Thy word is as a Lamp, Psal. 119.105. and that the Light and the Law is one, p. 30. So by this the Light which is the spirit of man, or man's Reason; and the Law and the Word which of that which is called a testimony of the Lords Christ, we shall try it with the former Testimony of the Lords Christ, as it is written in the Scriptures, which was given forth from those which were true witnesses.  
First, as in answer to these things, there is not one Testimony in the Scriptures, neither from Prophet nor Apostle, that ever said the spirit of man, or man's reason and understanding was the Light which every one that cometh into the world is enlightened withal: but the testimony of truth concerning those which followed their own spirits, is this, The Lord sent his Prophet Ezekiel to cry, W● unto the foolish Prophets that followed their own spirits, and had seen nothing, Ezek. 13 3. Now they were not without the spirit of a man; for than they could not be a man, as he saith: now if they had the spirit of man, and reason, and if this was all eye, how was it that they saw nothing, when he saith, It sees all things? so it is not a true testimony of the Light, nor of the Lords Christ: But the spirit of man is the candle of the Lord, and the Lord having lighted it, than it searcheth the inward parts of the belly. And David, who knew wh●t the spirit of man was, and what a candle was without light, and what it was when it was lighted, he said, For thou wilt light my candle; the Lord my God will enlighten my darkness, Psal. 18.28. So if the spirit of man be the candle of the Lord, then whether doth not Christ enlighten every man which cometh into the world? and whether is not that light Christ, seeing the spirit is but the candle, and that it must be lighted?  
Another testimony of his, is this, That it is the property of light to make manifest, Eph. 5.13. but all things that are reproved are made manifest by the light; for whatsoever doth make manifest, is light, p. 29. And again in p. 32 he saith, that it is not in the power of the light, as it is in every man, so much as to call any thing which is done, good or evil.  
Answ. Whether of these two contraries must men believe, whether the light is able to make manifest whatsoever is reprovable; or that there is not power in it to call any thing good or evil? But by this all men may see that this is not a true testimony to the Lords Christ, nor to his Light. Never was there any such doctrine preached by any that cried Hosannah to the Son of David, nor that did give testimony to the Lords Christ, That there is not power in the light to call any thing done, good or evil. Now let all who have received the measuring-line, and the equal balance, weigh and consider, seeing the Scripture saith, Whatsoever thing is approvable is made manifest by the light. Is evil deeds reprovable? then they are made manifest, than you see them to be evil deeds; lying to be an evil deed, swearing to be an evil deed, drunkenness to be an evil deed, covetousness to be an evil deed, pride to be an evil deed, whoredom to be an evil deed, false accusing to be an evil deed, gainsaying the truth to be an evil deed, anger and wrath to be evil deeds, and these things are reprovable, & as the light doth make them manifest, so it reprove● them, and such are convinced of sin because they believe not in Christ; so that unbelief is reprovable, and is made manifest by the light. And whereas some say, That the light doth not reprove for the sin of unbelief; that is false, for unbelief is reprovable, and whatsoever things are reprovable is made manifest by the light; but he that do●th evil hateth the light, and will not bring his deeds to the light lest the light should reprove him, Joh. 3.20. And Jesus said unto certain Greeks & people which stood by him, which objected against his words, which was no Saints nor Believers, While ye have the light believe in the light, that ye may be the children of light, Joh. 13.36. Now he did not bid them believe in that which could not reprove unbelief: I am come a light into the world, that whosoever believeth in me should not abide in darkness. And Jesus cried an● said, He that believeth on me, believeth on him that sent me. Also Joh. 12.44.46. This light was not man's reason nor understanding, neither was it man's spirit that was the true light which lighteneth every one that cometh into the world, Joh. 1 9  
Again, another false testimony concerning the light, is this, That the light did drive Adam from the voice and presence of God; and so far is the light from leading up to God, that it drives the soul from God and keeps him in the fall, p. 53.  
Answ. This Doctrine is to turn the truth of God into a lie, and to call light darkness, and darkness light; for there is no such testimony in the Scriptures that the light did drive Adam from the voice and presence of God; but Adam saith, I was afraid because I was naked, and I hid myself. It was because he had disobeyed God's voice, not because he was enlightened; for the Scripture saith, It is your sins that hath separated you from God; it doth not say that it is the light which hath separated you from God, or driven you from him: this may well be called a damnable Doctrine, or Doctrine of Devils. Hath God sent his Son a light into the world to drive the souls from God, and keep them in the fall: Now let all consider and judge that ever knew the light, whether it be darkness, or it be light which drives the soul from God, and keeps it in the fall. Now this doctrine being compared with the Scriptures, is utterly false; and there is a few that profess godliness in this Nation, that can bear it, or approve of it; and for such as account themselves the highest profession, and above forms, under the name of Seekers, to publish such a thing in print; here it appears that the best of men i● but as a Briar, and the most upright is sharper than a Thorn-Hedge; for the day of thy Watchmen, and thy Visitation cometh, now shall there be perplexity, Mic. 7.4. Now here is a day for trial, that they which can, may try the spirits and doctrines whether they be of God. Now I shall lay it to that of God in all, is it not the work of the Devil to drive the soul from God, and to keep people in the fall? If so, than it is not the work of the light which lighteneth every man that cometh into the world; is not this to call light darkness, to say that the light is so far from leading up to God, that it drives the soul from God, and keeps him in the Fall: What is that which leads man out of the fall, if the light keep man in it? As this is contrary to Scripture, and to truth, so it is contrary to his own words, as in pag. 7. there saying, That by the Light is the will and mind of the Creator made known unto man, and he sufficiently qualified to see it, and understand it.  
Answ. How can these two stand together, That the light drives man from God, & keeps him in the fall; and again, That it makes known the will and mind of the Creator unto him, and sufficiently qualifies him to see and understand it; This cannot truly be called Hosanna to the Son of David, nor A Testimony to the Lords Christ, but a line of confusion which is stretched out, wherein darkness is come forth as a cloud, and spreads itself over the earth to darken people's minds from the knowledge and understanding of truth, by words without knowledge; but his folly shall proceed no further unreproved and made manifest.  
Another false Testimony concerning the light is this, That at first it moved upward, and man could look God in the face, and serve him; but now since the fall the Thief is got into the Candle, and now the Spirit burns downward, and discovers the things beneath.  
Answ. What is the nature of the Light changed? or is the spirit so changed, that before it ascended upward, and now downward? We shall try this according to the Scripture, which saith, Who knoweth the Spirit of man that goeth upward, and the spirit of a Beast which goeth downward to the earth, Eccles. 3.21. so than if it goes downward, it is the spirit of a Beast, & not the spirit of a man: And here it is plainly evident, that he knows not the spirit of man from the spirit of a Beast, so unfit to cry Hosanna to the Son of David, or bear testimony to the Lords Christ But as for the Light which hath enlightened man that cometh into the world; the fall did not ●hange the quality of the light; for the light is the same as it was, but darkness cannot comprehend it, neither knows how to give a true testimony of it, but confusedly speaks of two lights; the one springing up with man in his natural birth, suitable to his natural birth, and another light suitable to the new birth that is born of the spirit.  
This is a testimony which is not to be found in Scripture, to be two Lights suitable to the two births; for he that is born of the fl●sh persecutes him that is born of the Spirit, and God hath put enmity between the two Seeds; but to say that there is two lights suitable, and so the one natural, and the other spiritual; the one of the earth, earthly; and the other of the Lord, from Heaven, as the two births are; this is not a testimony according to truth; for the light is but one, and the spirit of truth is but one; and the same spirit which led the Saints which believed, into all truth, the same did convince the world of sin, because they did not believe in Christ, Joh. 16.3. And that light which is the condemnation of the world, who love the darkness rather than Christ, the same is the Saviour of all them that believe; and one man loves it, & another hates it; yet it is the same light, Joh. 3.19. but the Scripture bears no such testimony as that there is two lights in man, the one spiritual, the other natural; and for any man to say that the light of Christ is natural, is blasphemy against the Son of God, and is a sin not easily forgiven; and it is hard for such to find the place of repentance; for every one that comes to repentance, must first come to the light which Christ hath enlightened them withal, and must know it to be spiritual, and confess it so, and with this light come to discern the two births, the one from the other, and their several natures; and how that the one birth is guided by the light, it being as the eye, giving them to see what to speak, before they speak and so keeps them out of the world's line, which is confusion; and as a Te●cher giving them to understand what to do before they do it, and so keeps them out of the condemnation, bringing their works beforehand to judgement, & so their works are wrought in God, who answer the light which they be enlightened withal; but the light is not suitable, nor according to that birth which is born after the flesh, but condemns that in all its ways and actions, and is given to lead the creature out of that nature, and out of that birth, into the regeneration, to lead out of the deeds of darkness, and out of the shadow of death, into the living inheritance, among those that are sanctified in Christ Jesus.  
Another testimony concerning the light, relating to the two Covenants is this, That as there was a new Covenant divers from the former, the old, so there must of necessity be another light to accompany it, divers from the former, that is, as than man's spirit, so now the spirit of the Lord, etc. page 35.  
Answ. There are diversities of gifts, but the same spirit; and there are differences of Administrations, but the same Lord; and there are diversities of operations, but it is the same God which worketh all in all, 1 Cor. 12.4 5.6. Now all people is to know that there was a ministration different from the administration of the Gospel, the new Covenant a different administration from the old; but there is no necessity that it be ministered from another spirit, nor from another Lord, nor from another Light; therefore to say, that because the Covenants or Administrations are divers one from another, that therefore it must not be the same spirit, but the one by the spirit of man, the other the spirit of God, and that the lights is to be divers the one from the other, this is a false Testimony; for the same spirit in which the Law was administered (the first Covenant) in the same was the second administered, which doth make perfect according to the conscience. Now as all people is brought out of their own inventions and imaginations, and from following their own spirits, to own the light of Christ which hath enlightened them; they should know the diversities of Administrations, and the diversity of operations, and yet but one Light, and one Power, and one Spirit, and not as many lights as births, nor as many spirits as operations, not every Administration to have a divers light to accompany it; for though there be that are called gods, whether in heaven, or in earth, as there be gods many, and lords many, but to us there is but one God the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are things, and we by him; howheit there is not in every man that knowledge, 1 Co●. 8.5.6 7. and though there be in the world many lights, yet to us there is but one, him by whom all things was made, which doth enlighten every man that cometh into the world, that in him all men might believe; & as every one believes in this light, they shall know that man's reason & understanding is not the light which every man is enlightened withal; for some are unreasonable men, and some are void of understanding. Neither is the spirit of man the light of the world, which doth enlighten every man that cometh into the world; neither is any thing called the light of the world (in the Scripture) but Christ; for saith Christ, I am come a light into the world, that whosoever believeth on me should not abide in darkness, Joh. 12.46. Then spoke Jesus again unto them, saying, I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life, Job. 8.12. And again, I am the light of the world, Joh. 9.5. And the messenger which was sent before his face to prepare the way of the Lord, and to bear witness to the truth, said, In him was life, and the life was the light of men, and that was the true light which enlighteneth every man that cometh into the world; Joh 1 4 9 And this is the light which in all ages, generations, and under all administrations the Saints did bear their testimony in; and this light did never change nor alter, though ages and generations have changed, and men have changed, and do change, and the minds of men change, and their ways change, and their worship's change, and forms and religions, which are not according to the light which Christ hath enlightened them withal, which changeth not; which as it is followed, will lead them out of those ways which do change, which is not the living way; for the new and living way is one with the light which every man is enlightened withal, which is every man's way to the Father who follow it, and every man's condemnation who disobey it.  
Another testimony concerning the first man Adam in his first estate without sin, the sum of it is this, That as it was at first, that is, at his beginning made so, that is, without sin, for so was he made Eccles. 7.29. upright, without crookedness, without invention, that this man, yea in his purest naturals, cannot receive nor discern the things of the spirit of God until he is born of the Spirit, or from above, according to Joh. 1.13. & 8.3, 6. 1 Cor. 2.14.  
Answ. This testimony is false; for the first Adam before the fall was the son of God, Luk 3 38. and did know and perceive God's voice and power, and he knew God's command, That he should not eat of the Tree of knowledge of good and evil, which if he did he should die the death: for he was in God's image, and the Lord spoke unto him, and he perceived it, and he had right to eat of the tree of life which was in the midst of the Garden; and if Adam had continued in that state, there needed no Law to have been added because of transgression, neither had there needed any precept upon precept, nor line upon line; neither any teacher or instructor of the ignorant; for there had no death passed over to separate God from his creature which he had made in his own image, and given him power over all creatures; but to say the Son of God in the image of God, without sin, in uprightness and power, to say that he is sensual, having not the spirit; or to say that he is the natural man that cannot receive nor discern the things of the spirit of God, this is greater blasphemy then that which the Apostle reproved, Rev. 2.9. in those which said they were Jews, and were not but were the Synagogue of Satan and all such which brings forth such mists of darkness & ignorance to blind the eye in people which should see the things of God in clearness, are to be reproved sharply that they may be ashamed, and no more bring forth that which is both unnecessary and unseasonable, and contrary to truth, as J. Jackson hath done.  
And further he adds, That the natural man which Paul speaks of, 1 Cor. 2.14. and compares it with 1 Cor. 15.44.45. is not to be taken for the carnal sinful man, but for a man in puris naturalibus, merely natural, p. 37  
Let all therefore consider Paul's words, Which things also we speak, not in the words which man's wisdom teache●h, but which the holy Ghost teacheth, comparing spiritual things with spiritual: but the natural man receiveth not the things of the spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned, 1 Cor. 2.13, 14. But he that is spiritual judgeth all things, yet he himself is judged of no man, ver. 15. Now whether any man that hath the spirit of God can judge that this is not spoken of carnal and sinful men; or whether any by the spirit of God can judge that this was spoken of a man in the pure nature, without sin; and let all who have the spirit of judgement judge whether Adam in the image of God without sin, did account the things of God as foolishness unto him; and if any so judge, let them prove it, That in Adam's innocency, without sin, the things of God were foolishness unto him; or whether the cross of Christ which Paul preached was foolishness unto any but unto carnal and sinful men. So every man I exhort to come to that of God in you, to know the salt in yourselves to savour withal, that you may know that Doctrine that stands in the devised words of man's wisdom, and not in the power of God, which would turn the truth of God into a lie, and pervert the mind from the right understanding of the things of God: But the day is come which hath brought forth light, and knowledge, & understanding to the simple, whereby they see the deeps which are covered with darkness, & they come to see and comprehend men's wisdom, and their fountain what it brings forth; for how should that which is unclean, bring forth that which is clean? So that now we do not only know the words of those which have set themselves against the truth, but the spirit and power from whence they speak, and so in faithfulness bear our testimony against it, that the folly of those may be made manifest unto all men who wilfully oppose the truth, and their own selves through wilful-blindness, and so count themselves unworthy of eternal life; exercising their strength, wisdom, and knowledge to shut up the kingdom of God against themselves and others, labouring to keep all people from the light in the darkness, as is made manifest in this generation. How many have set themselves to preach and print against the light which Christ the way to the Father hath enlightened every man that cometh into the world withal? But now hath God the Father raised up his own seed according to his promise out of the North to spoil Babylon, Jer. 51.48. I have raised up one from the North, saith the Lord, and he shall come from the rising of the Sun; he shall call upon my name, and he shall come upon Princes as upon mortar, and as the Potter treadeth clay. Isa. 41.25. The promised seed of the Lord is come forth, and is spreading over the Nations as the morning over the mountains, and blessed are they that receive their testimony; for from the wrath of the Almighty shall they be delivered; their bread shall not fail them, and their waters shall be sure, and their fountain shall never be empty, but plenteous redemption shall they daily witness, and waters of life shall their thirst be satisfied with, and all the noise of the Bruits shall not hurt them; for the Lord is with them; therefore can they not be afraid, nor dismayed at that which cometh to pass upon the earth; now because light is risen, therefore is the evil eyes offended, a●d have now turned their testimonies against the light, to make people believe that it doth the same works that darkness, sin, & Satan doth, which is to drive the soul from God, & keep it in the fall, and that it is not able to show the good or the evil of an action, to approve nor disapprove, which is true of the darkness, but not of the light; For there is nothing that doth make manifest those things which are reprovable but the light; neither is there any thing which doth bring man from that estate where he is driven from God, and lead him out of the fall, but the light; and so it is time to come out from among all such for all people that desire to know God's ways, lest they be partakers of their plagues, and there be none to deliver; for many are hardening their hearts in this day of God's tender love and mercy; ●nd so evil do they requite the Lord, that instead of turning at his reproofs, that they may find mercy, they are in their wisdom devising evil words, and reproachful terms against the light by which the Lord doth reprove man for his iniquity, and are exercising all their abilities to make the light even as darkness, and would exclude the power of God from it: Whenas there is no man that doth receive power or wisdom from God, but in the light which Christ hath enlightened him withal; therefore is Christ now preached as he declared himself to be the light of the world, Joh. 8. and as his messenger declared him to have enlightened every man that cometh into the world; and this light is now preached and witnessed to be sufficient to lead unto God all that obey it, and to let them see that their works are wrought in God, Joh. 3. and is sufficient to be the condemnation of all the world that hate it, according to Joh. 3.19. And for our thus bearing witness of the sufficiency of the light, many are risen up against us, even slanderous tongues, such as the poison of Asps is under; but the Lord hath delivered us from them, and will manifest his strength unto us, in bearing testimony to his light, and the power of it, against all the powers of darkness, and overcome them; for God hath given his power to his own seed, the children of light; and those that rise up against them, it is but that they may be broken to pieces; for whosoever falleth on this stone, they shall be broken to pieces, and on whomsoever it falls it will grind them to powder.  
Object. But some men say, That the light is not sufficient to lead unto God those that obey and follow it: and for a proof saith, That Paul did not disobey, but follow the light which was in him: and yet saith, That he obtained mercy because he did it ignorantly; which if he had disobeyed the light, he had sinned against knowledge; so the light in him was either not sufficient to discover to him the error of his way, or at least it did suspend its act of enlightening him in the knowledge thereof; it checked him not, it convinced him not, etc.  
Answ. To say that Paul did not disobey, but follow the light within him, that is false; For he followed his zeal in madness, and persecuting the Saints; and followed his thought which were false, thinking that he did God service, and thinking that he ought to do that which is contrary to the light, and so kicked against the pricks, instead of following that which did prick him; and as for him in that condition, and the rest which persecuted Stephen to death, though they did it ignorantly, yet it was not because they were not enlightened, nor because the light was not sufficient to have given them the knowledge of him whom they did persecute, but because they did resist that which was sufficient to have given them the knowledge. As Stephen, a man full of the holy Ghost, did bear witness, saying unto Saul and the rest, Ye stiff necked and uncircumcised in hearts and ears, ye do always resist the holy Ghost, as your fathers did, so do ye; which of the Prophets have not your fathers persecuted, and they have slain them which showed before of the coming of the just One, of whom ye have been now the betrayers and murderers, who have received the Law by the disposition of Angels, and have not kept it. When they heard these things, they were cut to the heart. So here is little ground in those for any to say they follow the light within them, and to say that they was not enlightened, which had received the Law, which is light, by the disposition of Angels, and d●d not keep it. Here they disobeyed that which they had received, which was the light, and did always resist the holy Ghost which was able to have led them from their disobedience and stiffneckedness; and if they did persecute to death for lack of knowledge, and so did it ignorantly, it was because they rejected knowledge, and forgot the law of their God which they had received, as the Priests did in Host 4.6. and because they did forget the Lord, as those did in Jer. 18. so it was not because they were never convinced nor reproved, but because they would have none of his reproofs, for they would not walk in his ways, neither were obedient to his law. But I say, Did not Israel know? To Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people, Rom. 10.21. Therefore let no more such clamorous speeches come forth, as to say such have obeyed and followed the light within them; which if they had, then when God had called, they would have answered, and it could not have been said they had been disobedient, which when Stephen told them of their resisting of the holy Ghos●, and their disobedience to the law, which was light, his words did answer something of God within them, when they were cut to the heart, and that which had disobeyed the holy Ghost, and the law which they had received, that did stone him to death, and therein they did kick against that which did prick them. But the li●ht of Christ is sufficient to lead all unto God which do obey and follow it; and there was never any in all generations from Abel unto this generation, that did ever in such ignorance, and wilful impudence, preach and print against the sufficiency of the light of Christ as in this age is brought forth; for as others did reject the lesser, so these the greater; Others did disobey that which they had received from the disposition of Angels; and those, that which is given by the Son of God, who saith, I am the light of the world. He doth not say that the spirit of man is the light of the World, nor that man's reason is the light of the World, as some have said; neither did ever Christ say, That his light was insufficient; but did bid those which were of the World believe in the light, that they might be the children of light, Joh. 12.36. and did tell such which were of the World, that the kingdom of God was within them. So there was something in them which was of power: but such a doctrine is now hated in the World, to preach any thing within man to be of power or ability to guide or lead man to God, or sufficient to believe in: but the Scripture saith, The word of faith is in thy heart, (which was the Word the Apostles preached) to obey and to do it, and saith comes by hearing, and bearing by the Word of God: but how shall they hear without a Preacher? B●t I say, Have they not all heard? Yes verily, their sound went out into all the earth, and their words unto the ends of the World, but they have not all obeyed.  
But again it is said in the false Hosanna, That the discovery of sin and iniquity may be where the sound of Christ, as a door, as the light, as the way, may not have been; and for proof saith, it was so in the first man; that measure and degree of light which discovered sin to him, was the law written in him.  
Answ. He who is the light of the World, in him was life, and this life was the light of men, and he is before all things, and by him all things consist; and the first man Adam who was made a living soul, and was the son of God, the light that was in him, was the light of the son of God, while he remained in God's image, and when he was fallen from God's image into transgression; that which made manifest his transgression was the light which he was fallen from, & God did never write his law in man's heart but there was a measure of Christ: But men in ignorance and blindness pretend to be Ministers of distinctions between their Law & Christ, when as they neither know what they say, nor whereof they affirm, not seeing how it was added because of transgression, till the seed should come, ordained by Angels in the hands of a Mediator; Gal. 3.19. & as well ministered forth in the light of the Mediator: For though there was, and is diversity of administrations, and of operations, yet the same Lord, and the same Light, that Light in which the Prophets saw Christ, and prophesied beforehand of the coming of the Just, was the same in which the Apostles witnessed him come; and the same light which lets men see their sins, is that which lets them see their Saviour, and leads them from their sins to Christ, as they are obedient to it. But to say there is the discovery of sin and iniquity where the sound of Christ as a door, the light, the way hath not been, this remains to be proved, seeing the Apostle saith, That the sound is gone into all the earth, and the words to the end of the world: Have they not at all heard? Yes verily: That which makes manifest is light; Is there light making sin manifest, and is there nothing of Christ, seeing that his life is the light of men, and that men have no light but what proceeds from his life; When was ever Christ and the light which discovers sin, separated? and where is that Scripture which saith that the sound of Christ, as a light, hath never been heard, where sin and iniquity is discovered, but that which hath brought forth these things may well be called an untimely birth, which ntver saw the Sun, not never knew the light which Christ hath enlightened every man withal which cometh into the world? for a little of this fruit doth manifest that tree from whence it springs, & so we shall judge the tree by its fruits: Another fruit from this tree is to give his testimony of the Law of Faith, which is this.  
How far the Law of Faith may be said to be written upon every man's heart, is not given unto me to understand; only this glimpse I have of it, That it appears to have had an influence upon the heart of man by those sacrifices which were offered up to God before the publication of the positive Law, wherein as well Cain as Abel offered sacrifices, Gen. 4.4.  
Answ. This testimony doth not proceed from the word of Faith in thy heart; for that would give an understanding how the Law of Faith is written in the heart, as well as how the Law of Works is written; and this thy glimpse which thou says thou sees from the proposing of the promise, and the influence which thou says thou seest upon the heart of man, by the Sacrifices of Cain as well as Abel, offered unto God; if this thy pretended light and glimpse which is so far of Christ, be truly weighed and tried, it may prove but a vain vision, and a divination of thy own heart, as all who consider thy testimony of the Law of Faith, in saying, that the discovery thereof ariseth from what is without; and that it had never been known, nor never thought of, nor never would it, or could it rationally have come into the heart of man to have conceived such a thing, but from the declaration of God in his promise. Here it doth appear Faith is a mystery to thee, and thy eye hath not seen it, nor the ear heard, neither hath it entered into thy heart to conceive Faith in the working and operation of it. And in that thou sayest well, that it was not given thee to understand how it is written upon every man's heart; and thou had done well if thou had not stretched thyself beyond the line of thy knowledge and understanding; for thou thyself confessest, that unto those first believers, Abel, Enoch, Noah, Abraham, Isaac, Jacob, Moses, David, Daniel, and the rest, there was communicated unto them a Spirit of Faith, and a Light suitable and proportionable, whereby they were enabled to behold Christ, who was the object of their Faith: Then if it did arise from the Spirit of Faith within them, & the Light of Christ, who was the Author of their Faith, it did not arise from the Declaration of God in the promise without; so that the mystery of Faith which is held in a pure conscience, is yet to be learned, which was witnessed amongst the Saints: So when thou writes again of the Law of Works, or the Law of Faith, or the discovery which the Lord maketh to his creature under the diversity of these administrations, keep back to the measure of the gift of God, and then will thy testimony be no larger than thy knowledge, which is a guilt hath spread over many in these days; but this I say, Blessed is the man which doth not condemn himself in the thing which he alloweth, and which doth not destroy himself with the breath of his own mouth; but there is a generation which their own breath as fire shall devour them.  
Again, concerning the Light which every man is enlightened withal, which is thy stumbling-block and rock of offence, as it is unto all the rest whose deeds are evil: Thou sayest, God hath not anointed it to that Work, nor laid the weight of eternal salvation upon the shoulders thereof, it being too weak for that service.  
Answ. Him hath God anointed, who is the Light of the World, and hath enlightened every man that cometh into the World; and there is no work of eternal salvation wrought, but in the Light which every man is enlightened withal; and this Light is of him, and from him which bears the sins in his own body, and is not too weak for that service which the Father hath given him to do; and this Light is Christ. And whereas some say, Hath every man Christ? Every man hath Christ to save or to condemn him; & Christ is as truly the condemnation of those whose deeds are evil, as he is the Saviour of them that believe; and as those that believe in the Light, are already saved by Christ; so also those that believe not in his Light which he hath enlightened them withal, are already condemned: And so Christ is near unto every one, to answer every man's work according to the nature of it, whether he serve sin unto death, or be found in the obedience of truth unto eternal life; for now is the day appeared to try every man's Work of what sort it is; and now are many offended because the Light is broken forth, and their eye is evil because the Lords is good. But woe unto the World because of offences; if any have the Spirit of a King, let him search out the cause of the offence which is now broken forth amongst the children of men, that the enmity which is in all sorts of people of all professions, should rise up together, and become a body, the wicked joining hand in hand, preaching, and printing, and crying for unity, which they are making up of enmity, that they may be strong against that which the Lord hath now brought forth in his Light and Power, to be Witnesses unto him in every place wheresoever he doth call them, witnessing forth his Mercy and Truth, by which iniquity is purged out, and preaching the Gospel to every creature, whereby they may come to the knowledge of the truth, that they may be saved: But in the World it is so come to pass in these days, that he that can but give reviling terms and hard speeches against the Light which Christ hath enlightened every man withal, calling it natural or insufficient; and if they do but revile those whom they call Quakers, and put this in the beginning of his Book, than it passeth with toleration, and hath as good approbation from the World, as any of the Priests have for their Ministry; but if any man begin to speak of the Light within, and the Anointing within, and the Word of Faith in the heart, and of the Mystery of Faith in a pure conscience, and of the sprinkling of the heart from an evil conscience, and of believing in the Light, as Christ said; such a one speaking of these things, and not directing his speech in open reproach against them called Quakers, the people's hearts will be filled with jealousies, lest he be one. So that even the Light is become a reproach unto them, and their derision daily; but the Lords hand is turned against all such, and he is turning the wise men backward, and making their wisdom become foolishness: For once there was a seeking after Light in many, that it might rise and open the things of God unto them, and reveal the mysteries of his life, whereby their souls might be satisfied: And now when it is risen in many, and hath brought forth its powerful effects, now the man of sin hath his time, and doth prevail in many, to make them believe that it is not the Light, which is able to save the souls of them which believe in it, and doth beget a spirit of jealousy in them, which is stronger than death, and begetteth a fear in them, which worketh torment; and many now doth fear and are jealous, that that Light is not the Christ which hath enlightened them, and every one that cometh into the World: And this is the work of Satan in the hearts of the disobedient, which as every one comes to obey his Light, and to answer his perfect love to them, which is manifest in the Light, tha● fear will be cast out, and life will be given to that Witness of God which once did breath after his life, without which the soul cannot rest nor be satisfied: And this shall many come to witness, as the man of sin comes to be revealed, which letteth, and will let, until he be taken out of the way, and then shall they see at what they have stumbled, and by what they have been overcome; and then they will know that it had been good for them if they had walked in the Light of the Lord, instead of setting themselves against it: And as the Light itself by such beforementioned is denied, so the Testimony which the children of Light give of it, is also despised and contended against, as if it were not to be owned for a Doctrine of Truth, which Doctrine of Truth hath been laid often before people, and is yet once more, that they may consider, prove and try, and so believe, and so be able to give a testimony from the Witness of God in themselves.  
First, We say that Christ is the Light of the World, according to his own words, John 8.12. And again we say, That he hath enlightened every man that cometh into the World, according to his words who was sent a Messenger before his face to bear witness to the truth, and his witness is true, John 2.9. And as Christ hath enlightened every man that cometh into the World, so we say to every man, warning both small and great to believe in the Light, that they may be the children of Light, which was Christ's Doctrine to the World, John 12.36: And now what Christ doth and effecteth by it in those that believe in his Light, and followeth it, which effects and operations by the World is denied, and by us is affirmed; some of the effects of it I shall mention, which is opposed; as first, That it will not let those that are guided by it, take Gods Name in vain, but will draw them out of the Worships of the World, and keep them in the fear of God, and to stand still in it, is the first step to peace. That it discovers things that are contrary to it. That it is their Teacher that love it, and their condemnation that hate it, according to Christ's words, John 3.19. That waiting in it, will guide them to God, and show them the way to the Father, as Christ saith, No man cometh unto the Father, but by me, John 14▪ 6. And no man cometh unto the Father by Christ, but as they are led and guided by his Light within them. That it opens all the Scriptures, and leads man out of the fall, up to God; for him hath the Father given to be a Leader and Commander unto the people, and he leadeth them by his Light. Another effect is, That it convinceth of all ungodliness and worldly lusts, and is a Teacher and Director, teaching and directing in righteousness, purity and holiness, etc. And that the Light is but one in him that loves it, and in him that hates it, leading the one to God from whence it comes, to receive eternal life, and condemning the other from God, because he obeyeth not the truth, that he might be saved. And this is the Testimony of Truth which is now held forth, never to be denied. But who hath believed our report? even they to whom the Arm of the Lord is revealed: And this is the way by which people may come to know the truth of this Testimony, by obeying the Light which Christ hath enlightened them withal, thereby shall they know whether this Doctrine be of God, or whether we speak of ourselves, and whether all those effects are not brought forth by the working of Christ's Light in them; and then they shall not believe one●y because of our words, nor be envious against it because of other words, but will find the testimony in themselves, which is according to the record which God hath given of hit Son, and according to the Testimony which we have given of the Light; and he that believeth, shall be established.  
Now that which opposeth this, is that which bears a testimony contrary to Christ, who saith, For this end was I born, and for this end came I into the world, to bear witness unto the truth; and every one that is of the truth, heareth my voice, John 18.37. And this was his witness, and his Messengers witness, that he was the Light of the world; and, that this is the true Light which hath enlightened every man that cometh into the world, John 8.12. John 1.9. And this contrary testimony which is brought forth, is this, That it is the spirit of man that is the Light which hath enlightened every man; and so going about to prove the spirit of man not to be sufficient, under this would destroy the sufficiency of the Light of Christ. But the Scriptures never did give testimony that the spirit of man was the Light of the World; neither did we ever say, that this Light was the spirit of every man, nor a natural Light; and therefore this man who hath writ a volume in proving a natural Light, or man's reason insufficient, let all people take notice what he contradicts or disproves by it; he doth not by it contradict nor disprove any thing that we have said; for we never did affirm that man's reason was the Light, but he hath laboured to contradict himself: He hath set up an Image, and then glories in breaking of it down, and from our words draws a false inference, and glories in confounding it; & this is the general course of our opposers, to raise a false proposition or conclusion from their own imaginations, & then contradict it, and then cry, The Quakers contradicted, or confuted, and their Doctrine disproved, and they irrecoverably slain; and many such cries are gone forth in the World among people, like the noise of many waters.  
To which I answer, Nay, they are not of such a birth that they are so easily slain, nor of such a Doctrine that they are so easily disproved; for the immortal birth is brought forth, unto which God hath given wisdom and understanding to be as wise as Serpents, and in their innocency is their wisdom brought forth; which Seed inheriteth the strength of the Almighty: So though they be permitted to fight and contend against the truth, yet to prevail is nor given them. Therefore in vain is the Net spread in the sight of any bird, and in vain do they exercise their strength against the Lord's Anointed; for this which they have brought forth, is but as setting of briars and thorns in battle against the Lord; or as if the untimely birth should strive against that birth which is brought forth without deformity, to slay it, as those in former ages, who were wiser in their generation then the children of Light, sought to slay the Heir, that the Inheritance might be theirs. In like manner do men now also rise up against the life of the same Seed which is risen in the hearts of the children of men, to slay it; that so they may profess the Scriptures in their high swelling words of vanity, having men's persons in admiration because of advantage; for if this Seed doth live, which the Lord hath not only brought to the birth, but also brought forth, it will stop that profession which stands in the hypocrisy, and will quench that violence of fire in which that zeal flames out, which is not according to knowledge: But the Seed is risen which inherits the strength of the Almighty, which can bear all things, and suffer all things, and will come to reign over all gainsayers; for all the high swelling words of vanity shall come to nought, and truth shall be exalted over all, in the power of the eternal Spirit, when blackness of darkness will cover all those spirits which have spent their strength against the appearance and manifestation of Truth; and those that now boast themselves in their presumption against the servants of the Lord, and testimony of truth, shall come to be a servant of servants, even to the least in the Kingdom of God, before they have right unto that which they now profess, or before they be counted worthy to cry Hosanna to the Son of David, or to bear a testimony to the Lords Christ; for he will have none such to be his Witnesses as deny his Light which he hath enlightened every man withal; for the true Witnesses bear this Testimony of Christ, That he is the true Light, and is the Light of the World, which hath enlightened every man that cometh into the World, that every man through him might believe; and every one in whom the Witness is found true, is justified of God.  
Another Accusation is again Richard Farnsworth, for saying, That Christ did break the Passover with his Disciples; and herein he is charged to want Light; or that the Light in him was not sufficient to open this; and that he did not discern between the Passover and the Supper of the Lord; and likewise is accused for calling that a shadow which the Scripture saith was but to show the Lords death till he came.  
Ans. To call the Supper the Passeover, doth not demonstrate that he wants light, neither that the Light is insufficient; for the Disciples called it the Passeover which they prepared for him; and Christ called it the Passeover which he eat with his Disciples, Mark 14.12, 14. Matth. 26.20, 21, 22. and that which they eat, he broke; but it doth not say, that he broke his bones, nor eat his bones; yet he eat the Passeover with his Disciples. And whereas he is accused for calling that a shadow, and many now in imitation take Bread and Wine, and call that the Lords Supper, opposing those that are come to the Substance, and witness the substance, eating that which is meat indeed, and drinking that which is drink indeed: But this man which doth oppose Richard Farnsworth and others in these things, he hath the least reason to mention this Supper or the breaking of Bread, of any; for others do call their breaking of Bread, and drinking of Wine, the Lords Supper, because they practise it; but this man doth neither practice that as the Lord's Supper, nor witness the substance; so that this is the greatest hypocrisy to contend about that, or to accuse others, in denying of that which he himself denies the practice of: S●, that this Accusers Doctrine and Accusations want both light and reason.  
Another Accusation is against these two Writers, Richard Farnsworth, & Francis Howgil, as if they should be in an unreconciled difference; because the one hath affirmed, That the Light of Christ is sufficient to open all the Scriptures: And the other saith, Thou that tells of opening Chapters or Verses by meanings, thou never heard a word of Christ.  
Ans. These are no differences; for the Light of Christ and man's meanings are contrary: So for the one to say the Light doth open; and the other to say man's meanings doth not open, this is not contrary; So the confusion is turned again to the accuser, and doth not belong to these two Writers. So the ignorance of this Accuser is to be taken notice of, which would make people believe things that are not; for if he write his Book for those that can neither read, see, nor hear, his labour is in vain; and if he write it to those that can read, see, hear and understand, they will account it foolishness, especially in this day when the Light of life is broken forth among the children of men, to give them an understanding according to truth, for in this day he that keepeth silence is reputed wise; and better is he that keepeth silence, than he that speaks, unless the spirit of the Lord give him utterance.  
Another Accusation is against W.D. he speaking to such a one as is guided by the Lamb, etc. saying, The Light in thy Conscience, the righteous Law, cries through thy earthly heart, and brings it into judgement, etc. And then speaking of the parable of the little leaven hid in three measures of meal, that it changeth the whole lump into the nature of itself: So the little light that shines in thy dark heart, is the powerful Word of Faith, and that the Light is the sure Word of Prophecy, whereunto ye do well to take heed, until the day dawn, and the daystar arise in your hearts. And for these things he is accused.  
Ans. Those that are guided by the Lamb, do witness that the Light, the righteous Law, cries through the earthly heart, and brings it into judgement, and will not accuse one for saying so. And as for speaking of the little light, as Christ spoke of the little Leaven, was it no offence in the days of the son of man to preach that the Kingdom of Heaven was like unto a grain of Mustardseed, or like unto a little leaven? And is it an offence now to preach the word of Faith to be as a little light, or to preach the anointing to be as a little light, in those in whom the light is little, doth this also offend you? What then if we should say, That Christ is the light of life, the son of righteousness, & the glory and express figure of the Father's substance in some, and but as a little light, or daystar in others, or in others as a light before the daystar arise in their hearts? Is not the light great in some, & little in others? And is not Christ the same? May that only be called Christ which takes away the sins? And may not that also be called Christ which pierceth through the soul, & revealeth the thoughts of many hearts? Luke 2.35. May he only be called Christ unto whom the Father hath given the Heathen for his inheritance, and the utmost parts of the earth, for his possession? who reigneth, and hath, all his enemies under his feets, & is not he the same as he is descended into the lower parts of the earth, & which took upon him the form of a servant? So therefore that none may err in their judgements concerning the testimony which is given of Christ, & of his light, his light is more or less according to his manifestation in every one, there being given to every one a manifestation of the spirit to profit withal, & every one is to be turned to the measure of their manifestation, to know & witness Christ in it; though in many it be but as a little light, yet they are to be turned unto it, while it is so, which as it doth increase, & is enlarged, it may be called, or declared under another name than little, as the Kingdom of Heaven is not always like unto a grain of mustardseed, nor as a little leaven but comes to rule in the children of men: And whereas the Accuser replieth against the light, and against Christ to be the word of Faith; saying, Christ is called the Word of God, Rev. 19.13. but not the Word of Faith; and yet saith in page 45. That Christ 〈◊〉 the Author and finisher of Faith.  
Answ. If Christ be the Word of God, and faith come by Hearing, and Hearing by the Word of God, then how is it that he is not the word of Faith, being that word by which Faith comes when it is heard? and he being the Author of it, may he not then as well be called the Word of it, as the Author of it, seeing he is the Word by which it comes? but that all may understand what this word of faith was which the Apostle preached. This was Christ, Rom. 10. and they preached no other Word to be the Word of faith but Christ, That whosoever believed on him should not be ashamed: So that if the ignorance of Christ and of the Apostles words, were blotted out of the hearts of our Accusers, they would be silent, and the daily reproach would cease.  
And whereas it is affirmed by us, That the Light, or a measure of Christ within, is a sure word of prophecy, or a more sure word of prophecy, as Peter saith, 2 Pet. 1, 19 And whereas many are offended at this, and labours to make people believe that this is the Writings of the Prophets which is the more sure Word of Prophesy the Apostle speaks of because he saith, Knowing this first, that no prophecy of the Scriptures is of any private interpretation; for the prophecy came not in old time by the will of man, but holy men of God spoke as they were moved by the Holy Ghost, etc.  
Answ. Now I shall make it appear that it was not the Writings of the Prophets which was that more sure Word; as first concerning that, here is one thing held out to be a sure Word, and another thing held out to be more sure, as unto tho●e to whom it was spoken: And as concerning the first:  
That wh●ch is held out to be a sure Word, is that which came from the Father, the voice which came from the excellent Glory, saying, This is my beloved Son, in whom I am well pleased; and this voice which came from heaven the Disciples h●ard when they were with him in the holy Mount. This was a sure Word when it was spoken, and when it was written, it was a sure testimony, as sure as any of the Prophets Writings; for the Prophets did see that he was to come, and he that was to come was the well beloved Son of the Father, and they wrote this down, and it was a sure testimony of Christ; and Peter and the rest saw that he was come, and did hear the voice from the excellent glory proclaiming him 〈◊〉 be the Son of God; and when they had seen it, they wrote it down; and this was a sure testimony, yea a surer than the Prophets; and that which the Apostles were eye-witnesses of, and did write down for truth, was as much to be taken heed unto as that which the Prophets declared; and this will all men of understanding judge, that the Apostle Peter did not direct the people to the Prophet's words, to take heed to them because they were more sure than his own, and more to be believed. But although the Apostles words and writings were confirmed with more power and witness of the Spirit than the Prophets, and both true, yet the Apostles Ministry unto those which did not see those things which the Prophets saw, much less those things the Apostles saw; no, not so far as the dawning of the day, nor to the daystar risen in their hearts; therefore Peter dividing the Word of God aright, saith unto them, We have a more sure word of prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the daystar arise in your hearts, 2 Pet. 1.19. It was more sure for them to take heed unto that which was as a light shining in a dark place, till the daystar did arise, and the day dawn in their hearts; then the declaration from others without them, declared in words and writings; as thus for example, by experience; to su●h I shall direct my speech, who cannot witness the day dawned, nor the daystar risen in their hearts, nor hath heard the voice from the excellent Glory; to such I say, That which I have seen and heard, the visions, power, and glory, wherein I am an eye-witness of his glory, and of his appearance, this I may declare and write unto you, and you may believe it; But to such I say, It is more sure for them to take heed to the light that shines in the dark place, till they come to witness in themselves the day dawned, and daystar risen, and the Son of God made manifest in them, then to take heed to the words which I have declared, though it be a true testimony; for the Apostle did not write to himself, nor say that it was more sure unto him, but unto them unto whom he wrote his Epistle; for unto him no Word of prophecy was more sure than that which he had seen and heard when he was with Christ in the holy Mount. So this may inform your understandings who may have more desire to know the truth, then to oppose it, and may put to silence the vain dispute by men of corrupt minds, who are destitute of the truth, always corrupting the words of truth to oppose the life of it, as many such there are in these days, which the Lord hath, and will rebuke sharply, that they may be ashamed; but all who are led and guided by the light of Christ shall know the anointing in them, and the word of faith, yea the Son of God: He that can receive it without offence, let him.  
5. Object. But he that hath opposed us, saith in pag. 25. of his Book, in the second part, That the dawning of the day is rather an evening than a morning.  
Answ. Now let all which have but known a day and a night in the Creation, judge, whether the evening or the morning be the dawning of the day; or, whether the daystar be a forerunner of the day, or of the night, than it will not be incredible which I have said before, that he calls darkness light, and light darknest; but in such things our opposers will not receive a good report from those which can give true judgement, and to such it is left to judge of those things.  
Obj. Again he saith in page. 35. That the spirit of truth was not a Comforter to the Apostles, nor a reprover to the world before Christ was ascended; and yet himself, to contradict himself, saith, that he was in them before, and dwelled in them, the same spirit, but not in the same measure.  
Ans. Here is Babylon at the height, fit to be pulled down, but needs little answering, seeing that it answereth itself; and for such reasons as these he might well conceal his name: And if he could have put this off by hiding his Name, for an Hosanna to the Son of Daiud, or A Testimony to the Lords Christ, than he might well have baosted, & have gloryed in his shame, as if there had been no spirit of discerning in those he calls Quakers, nor others; but the eye of truth is not yet so blind, but we know an evening from a morning, a night from a day, and a lie from truth; and we know also that the disciples had a measure of the spirit of truth while he was with them upon earth, and this spirit did both comfort them, and did carry them on in obedience to his will, and in the power of this spirit went forth into the world, and reproved the world of sin because they did not believe in Christ; and the devils was subject unto them by the spirit of truth that was in them, before Christ ascended; and to this there is a Cloud of witnesses: So that this from him, filling his Book with such things as these, is as if a man should fill a Barn with Chaff instead of Corn, and deceive others with selling it for Corn.  
Another contradiction of the same nature, is this, That the manifestation of the spirit is given (to no man for himself, bu●) to every man to profit withal, to edify, and build up, and do service in the body, as an hand, foot or eye, or some other member of the body etc. and to contradict this, in the next words he saith, Not that the spirit, or the manifestation of the spirit is given to every man (i e.) to every individual person forasmuch as some men are sensual, having not the spirit, therefore no manefestation thereof, pag, 17.  
Ans. This is like the former, and so to be cast out with it; for his distinction of words between every man, and every individual person, will not cover him; for where the Scripture saith every man without distinction, that is, every individual man and women: And the Apostle saith, But the manifestation of the spirit is given to every man to profit withal; he doth not say, not to every individual person: And this also I say, and affirm, That to every man is given a manifestation of the spirit to profi● withal, and he that profits with it, by it shall be justified; and he that doth not profit with it, by it shall be condemned, because he is an unprofitable servant; & this truth shall stand when all confusion shall have an end, yet some are sensual, having not the spirit.  
Obj. Again in despising the testimony from the measure of the gift of the spirit of God, when they have spoken according to the measure, and could not boast themselves above their measure: but in their measure witnessing the work of God as it was fulfilled in them, such he scornfully reproacheth, saying, What means those cracks and crannes' in their knowedge, knowing but in part? there is no pieces, nor parts, nor measures, nor degrees in absolute perfection; whosoever saith he knoweth perfectly, he knows not how perfect his knowledge is; and the first of those is called a vain man, boasting of that which is not, and of a false gift, and is like clouds, and wind without rain.  
Ans. Herein is Paul's Doctrine (as well as ours) declared against, to be but as cracks and cr●nnes, and a vain boasting of a false gift; for Paul saith, We dare not make ourselves of the number, or compare ourselves with some that commend themselves, but they measuring themselves by themselves, and comparing themselves with themselves, are not wise: But we will not boast of things without our measure, but according to the Measure of the Rule which God hath distributed unto us, a measure to teach even unto you; for we stretch not ourselves beyond our measure, not boasting of things without our measure, that is of other men's labours. Now this measure of which he thus spoke, was in Christ, so in perfection; and there is parts and degrees in Christ, and so in absolute perfection; so far as every man is in the measure of the gift of God, so far he is in Christ, & so far his knowledge is perfect, and abiding in this he abideth in that which is perfect, and as he glori●yes in this, he glories in a true gift, and none shall make this glorying void.  
Obj. And whereas John Jackson saith of those that say they have but attained in measure, he calleth that the bleating of the sheep, and the lowing of the Oxen, which declares plainly that they are not at home, they are not in the City, but have certain miles to travel before they arrive.  
Answ. This is a false interpretation, as I shall leave it unto all of understanding to judge; for the bleating of the Sheep and the lowing of the Oxen, d●d signify Saul's disobedience unto the commandment of God, for which the Lord did reject him. But when Paul said he knew in part, and prophesied in part, and would not boast above his measure, this did not signify his disobedience to the Lord, but chose his obedience, and that he wa● in Christ Jesus: so this was not as the bleating of the Sheep, or the lowing of the Oxen, neither did it show that they were not in the City; for Paul testifieth of the holy brethren which he was a Minister unto, That they were come unto Mount Zion, and unto the City of the living God, the heavenly Jerusalem, and to an innumerable company of Angels, to the general Assembly, and Church of the firstborn, wh●ch are written in heaven; and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the Mediator of the new Covenant, and to the blood of sprinkling. Now let him that hath thus accused, show how many miles these had to travel before they came to the City; and whether there was any parts, measures, or degrees in these; or whether there was absolute perfection without any measure of degrees of it? and whether Paul was not come so far as these, unto whom he preached wisdom, even among those that were perfect? and might he not in that estate say that he would not stretch himself beyond his measure? But this I say, none are true witnesses of perfection but those who know their measure and abide in it: and likewise those that call the witnessing of the truth in a measure of the Spirit, the bleating of the Sheep, or the lowing of the Oxen, such never knew perfection, neither yet presseth after it, but would keep all others from it by despiteful terms against the measure of the spirit which leadeth unto it: But the day is come, and the light is risen, which hath found out and discovered all the cunning craftiness of men, in wh●ch they go about to deceive the hearts of the simple, and beguile unstable souls; but the elect seed is risen which i● is impossible to deceive; for it is not the Scripture words which men may take and speak in the hypocrisy, which can darken our knowledge, nor any way hinder the testimony of truth in those which have received it in the power of God; only with such things the blind may lead the blind, and with such things they may strive to keep others out of the kingdom which have not tasted of the good word of God, neither are brought to know a measure of God in themselves, whereunto to be obedient; but I see the Lord is opening a way for such to come out of the pits which they have been led into, in opening their eyes and letting them see that their Watchmen are blind, and that understanding is departed from them, even from their Leaders, and the counsels of God is dep●rted even from the ancient, and the people are even like to perish for want of vision, because they have not seen for themselves, but their Teachers have seen for them vain visions, and lying divinations, and prophesied lies, causing the ignorant to believe them; but the Lords hand is stretched out against such, and is stretched out to gather his own seed from such, to bring them into the fear of the Lord, which is the beginning of wisdom, and into the knowledge of the holy, whithis understanding, Prov. 9.10 which understanding is a Well sprin● of life.  
Another seeming strength risen up against us, is the conceit of the discovery of a Schism in the body, as if the Band or Girdle which bound up the body were broken, and as if there were now a character brought forth amongst us, showing a variety of persons, doctrines and practices, and as if the testimony of our being of the body of Christ, from the unity in the body were ceased, and as if the Heads were divided; and as for proof, instances G.F. to J.N. J.N. to G.F. J.B. to J.N. and as if it were not person, but party, which some wonder at, admiring and waiting to see the Lords counsel and pleasure in it.  
Answ. All those that wait to see the Lords counsel and pleasure, and his wisdom in this thing, shall see it and be satisfied, and it will for the time to come be more for the confounding of those that watch for iniquity, than any way for confirming them in iniquity; and by that which God hath done, and is doing, shall the Girdle and Band of our love be made stronger, and in this shall the sight of our enemies fail, and become blindness; for their thoughts is not as God's thoughts in these things, neither their eye as his eye, for he saw a better thing for us in these things than they have imagined; for that which they thought wrought for evil, hath wrought together for good unto those that stand in God's counsel, who always waits to see those works which stands in his wisdom's contrary to man's reason; for that which they thought did break, that hath bound; and that which they thought did separate, that hath united together; so that there is not a difference nor dividing of Heads, not in persons, nor in parties, nor in doctrines, not in practices, but the same unity in the body, in the faith, in the seed, in the covenant, in one heart, and one soul, one way and worship of God in the Spirit is now as much, or more than ever before witnessed; so that God hath cut off occasion from those that seek occasion & hath taken away the cornerstone that the wicked thought to build upon; and hereby hath God tried▪ and discovered, and brought to light that which lay in the bottom of the deepest pits; for God hath brought in this his day, many things forth, to try & prove those who said they were his people; and those that a few days since seemed to be like Lambs, do now manifest themselves to be in the nature of Lions, and ravening Wolves; and those that pre-end to wait for the coming of Christ in power, and had the Name of Seekers, they are now found to reject his coming, and to be such as watch for iniquity in those among whom Christ is come; & now they are turned backward, and now drink up that which they had vomited up; for now if they could but find any iniquity among such as God hath made known the glory of his power among; or if they can but suppose or imagine any such thing from false conceptions & conclusions, this would be a sufficient ground to them to print a Book upon and publish it abroad, and but that the Lord hath been on our sides, well may we say, when all sorts of men and religions hath risen up against us, by their violence had we been consumed; for the powers of darkness, and all the divers worships of the Beast, are now more joined together then ever, and the deepest subtlety of the Serpent is now at work in his members, to devise ways, and change the Laws and times, whereby the spirit might be quenched which God hath raised up in his children, whereby a mighty cry is gone forth through the Nations against the Mystery of iniquity, where it worketh, both in the root and the branches of it; and now is the burden of the Beasts of the South felt as truly as in the Prophet's days, Isa. 30.6 from whence cometh the young and old Lion, the Viper, and fiery flying Serpent, and now doth the mighty and terrible cry of the spirit of the Lord go forth to the men of this generation, as it went forth before time to the Egyptians, concerning this which the Lord hath wrought, (your strength is to stand still) and if this counsel of the Lord be by you received, you shall know more of the ways and workings of the Lord with his children, and that all things which the Lord hath done is for the furtherance of the Gospel, and that those which are approved may be made manifest; what a strong ground of occasion would the envious one have thought he had, if he had come among the babes in Christ who were met together at Corinth, hearing Paul say that there was divisions among them, & said that there must be heresies among them, that they which are approved may be made manifest, 1 Cor. 11.19. and this was no character that God had broken them without hands, nor that he had made their profession of unity of no force, but through this manifestation he did work schism out of the body, that so there should be no Schism, Rent, Heresy, nor any such thing in the body; and this thing was not that the enemies of God might glory against the truth; and if any labour to seek occasion against the holy Brethren, and say they are divided into Heads, because two eminent men of them withstood one another, as concerning eating with the Gentiles, viz. Paul and Peter; to such I say, he that gathered at first into unity, is the healer and Repaired of such breaches; and they may profess and witness as much unity after this as ever before.  
And these three which the envious one hath mentioned to be at difference in Doctrine and practice, viz. G.F. J.N. & J.B. the unity in the life and power of God in them, and in their Doctrine and practice shall stand for a witness, and for a condemnation against all the accusers: and now seeing that their occasion is taken away, their accusations may cease; and if such Prophets be deceived, then let them consider who hath deceived them: I the Lord hath deceived that Prophet. Therefore what would such a Prophet think of the Apostles words when he saith, There must come a falling away first, that the man of sin may be revealed? Would he, or could he judge this a character that the day of Christ were at hand: or that through such things the power of it should be made more manifest; or that those among whom these things were wrought, should be thereby the more united? To believe this will bring men even to their wit's end, it being so contrary to their thoughts and conceivings, and this may well confound their wisdom, and turn them backward, and bring them to question truth of all that which ever they have written, spoken, or acted against those whom the Lord hath manifested his power and work among, contrary to their judgement and discerning; for the ways and workings of the Lord is deep, and his secrets are with those that fear him, and not with those that despise his appearance, and speak evil of that they know not; and the Lord will yet work greater things in the earth, that such may be confounded.  
And what will such say, if the words of Daniel the Prophet be fulfilled in these days, saying; And some of them of understanding shall fall to try them, and to purge, and to make them white, even to the time of the end, etc. Dan. 11.35. Doth not God hereby try men, and try their spirits, and try their discern? should any in such cases judge before the time, the Lord will m●ke it manifest; for this cause will God bring such into judgement; Therefore I say unto you, that your strength is to sit still, and let the Lord alone, and let his people alone, and let him work his own work in his own way, and presume not to be his counsellor; for who hath known the mind of the Lord? let such as have, dwell in it, and preserve knowledge, so shall they always abide in strength, and power & Union with the Lord, and one with one another; & men shall yet know for all that hath been, that we are his Disciples because we love one another; and none shall make our glorying▪ and rejoicing in the unity of the spirit, and in the love of God, void; but it shall abound more and more to torment the spirit of enmity which would break it, or accuse us for professing of it; but over that spirit we are in the Lord  
But what if some should rise up, ev●n fro● among ourselves, speaking perverse things, and draw Disciples after them, and go out from us, as they did from among the Apostles, that it might be made manifest, that they were not all of us: Ought this to be laid to our charge? Or, ought the way of God to be accused, because of such things, to be Heresy, or Schism? If this seem to you an evident token of perdition and of error, yet to us of our Salvation, and that of God. And we are assured that we are of God, having the witness in ourselves yet not bearing witness of ourselves; for there is one that beareth witness of us, even the Father which is in Heaven, and his witness is true, being unto us a seal of assurance.  
Therefore from henceforth this is a Warning to small and great, that they no further proceed in that which is both unnecessary and unseasonable: For this I say unto all such, that it is unnecessary and unseasonable, to seek to persuade us that the truth is error, or that the light which every man is enlightened withal, is the spirit of every man; for that is not according to the record which God hath given of his son, nor which the Son hath given of the light; but blessed be that day, and blessed for ever be that po●er in which a seed is brought forth, unto which the Father hath given a true testimony; in which they shall never be confounded which abide faithful; for great is the mystery of godliness, God manifest in the flesh; and against this manifestation is the power of darkness risen up, and all the messengers and ministers of Satan, under all forms and professions, hath joined themselves together to make their arm strong against the Son of righteousness; his righteous life, and righteous ways, which now he is bringing forth, among his children; but out of the mouth of Babes, hath God ordained strength, against which all the powers of darkness cannot prevail; and unto which strength all our enemies must bend, and bow; and come for salvation; For that which now the leaders of the people, have set themselves against, when they have finished their course, and the anguish comes over their souls, then will they confess, That it had been well if they had loved the light, and walked in it, which they have so long hated, and despised, with those that walk in it; and all those which have exercised their strength, to shut others out of the Kingdom of God, by their Preaching, Printing, and false Accusations, they shall know that while they serve sin, they are free from righteousness, and do keep others from it; But the time is coming, that their mouths must be stopped, and the Lord will cause his everlasting righteousness to spread abroad, as broad Rivers, and streams, unquenchable, and nothing shall hinder it; and this is the day in which the Lord will try those that dwell upon earth, as he hath tried many, and measured them with a true line, and hath found them deceitful, although they have made profession of his name, and of his words for a cloak for their iniquity; But now the light is come into the world, and there remains no more cloak for their sins, nor hiding place for their iniquity.   

An Epistle concerning the sufferings of friends showing the Priest's wickedness and persecutions.  
GOD hath a great work to do in this generation, to pull down the abominations which hath long reigned, and many are straightened till it be accomplished; and only such must be exercised in this work who are called, chosen, and faithful; and many have been called, but have not been faithful, but have destroyed in their works, that which they seemed to have established by words, and was not faithful to witness the fate of their words by their works; so that by a true search we have fou●d the words of righteousness in many, but we have found the works of righteousness but in few; and though God hath shined into the hearts of many by his light, yet there are but few children of it in comparison of the disobedient: The eye of God hath looked into the world, and he sees men differ more in words then in life and conversation; and some in words do witness for God, but in their works deny him: As for example, How many of late years had a zeal stirred up in them by the spirit of the Lord against the abominations of the Priests, and the oppression of the tithes, preaching both down, even as that which denied Christ to be come in the flesh? So that if words had been that which would have finished the work, the Land had been cleansed before this time of that abomination; but the Lord hath brought a trial upon such spirits, whether they will own their testimony through the spoiling of their Goods, and imprisonment of their bodies; and therefore hath God suffered an earthly power, & a Law to try them, and now they do rather deny their Testimony, then suffer by that Law which gives the Priest's tithes; as for Witnesses, most of the baptised people in England have betrayed their testimony and profession in that thing: And how are you worthy to be called Saints which bear such a testimony? can this equally be compared with the testimony of the Saints of old? Did they cry down false worships and false teachers in words? and did they uphold them by giving them wages? Have you not herein sinned against light? Did you not once see that they were never sent of God? And will you now uphold them because you cannot suffer for your testimony? Is not your paying them wages, & giving them tithes, a greater witness for them then your preaching them down in words is against them? and may they not herein rejoice over you? Christ is not herein your example, which for this end was born, and for this end came into the world, to bear witness to the truth, and did finish the work which the Father had given him to do, and was made perfect through sufferings; but such never need suffer who preach down deceit in words, and hold it up in works. And the Apostles is not your example; for they were in works that which they declared in words: therefore hath God cast you by, as not fit to be Labourers in his Vineyard: But a people is the Lord raising up, whom he is giving his holy spirit unto, whose witness to him must stand as well in works as in words, who love the truth more than their lives or liberties, goods or estates, and are valiant for it upon the earth, which cannot be subject to the powers of darkness, nor the Rulers of the darkness of this world, but believeth that whatsoever they deny for Christ in this life, they shall receive a hundred fold, and in the world to come life everlasting. And these are they whom the Father will exercise with his holy spirit, in the gathering his seed from the ends of the earth, and for the turning of many to righteousness; and such shall shine as the stars in the firmament of Heaven, when as the false and deceitful witnesses shall be turned into darkness because their testimony is not able to endure the trial; for the Lord's house must be built with tried stones, that the winds of persecutions cannot blow it down: and upon such will his light arise, who when they are tried, are found faithful, and who are counted worthy to bear a testimony in this work though it be through sufferings in this day, when the powers of the Earth have set themselves to wear out the Saints of the most High God by changing times and Laws, whereby to restrain the liberty of the Lords people whose worship stands in the spirit, and in the truth. Times they have changed by a Law in making the first day of the week to be their Sabbath, but that day is more profaned than any of the seven. And Laws they have changed, to get a grou●● to stop the word of the Lord from having free course and 〈◊〉 utterance among ●he people.  
These seek to scatter the power of the holy people, and to 〈◊〉 the truth to the ground by their acts of cruelty, and de●rees 〈◊〉 unrighteousness, and by a tolerating cruelty and or pression ●mong a company of Priests which are worse than those in Hosea'● days, who then were, As a Troop of Robbers that wait for a man, eve● so the company of Priest's murder in the way by consent, Host 6.9. and saith the Prophet, I have seen a horrible thing in the house of Israel; but now we may say, We have seen a more horrible thing in the Land of England, even a company of Priests taking men's horses from their work, their Corn off their field, driving away their Oxen and Kine out of their Pasture, taking their wool out of their Barns, taking away their Brass and Pewter out of their Houses, taking away their Bedding off their Beds, even off their children's Beds: Such a horrible thing was never seen in Israel; for the Priest's Robbery was not so great then, as now; for they did never so spoil men's goods nor destroy men's Estates, nor imprison men's bodies, as now in England the Priests, have done; so that they do not only exceed the false prophets of Israel; but also all the Robbers both in Israel and in England, hath not spoiled so much Goods and cattle as they have done within these five years; some without any Law, or pretence of Law; and others with false oaths and false witnesses, and the Law not permitting a man to give in a true witness except he will swear, contrary to Christ's command, who saith, Swear not at all: which swearing is as great a sin as bearring of a false witness. And by the●e things do they seek to wear out the Saints of the Most High God, first taking away a man's Goods, and then casting him into prison; as Christ said to the Saints, so is it come to pass in these days also amongst us, The Devil shall oast some of you into prison, and you shall have tribulation ten days: If the Devil now, or his Ministers or Messengers of Satan, be permitted to cust some into prison, or bring tribulation upon others, do they therefore think that we will yield to the devil, or to his Messengers that we may be free from tribulation and imprisonment? Nay that is not the price of our redemption nor way of deliverance; ●or that which was written before-time, was written for our ●earning, which through suffering and patient continuing in well doing we have learned, without which we could never have learned nor known Christ's words fulfilled as they are; therefore happy i● that day wherein the everlasting love of God is broken forth unto us, in bringing us his children, prophets, and holy Apostles, to rejoice over the false Prophets, and false Teachers; though they spoil our Goods, and imprison our bodies, yet we can rejoice over them, and suffer the spo●ling of our Goods with joy, knowing that this is for a testimony against them, by which the reproach which the Lord will bring upon them, will appear to all men. And this is so far from silencing our testimony against them, that it doth daily renew it; so that if all that which is passed were forgotten, their daily abominations doth so increase, that a testimony must be continued against them; for of them the Scripture is true, which saith, Evil men and deceivers wax worse and worse; for the deceiver in former ages was never so bad, as by force to take away the goods of those that would not hear them, and take away their lives by imprisonment, as some have done, because they could not pay them tithes, as this Record of the unjust sufferings will make manifest.  
Our brethren the prophets h●ve given their testimony concerning such Prophets and Priests which was profane, and that the Lord found folly amongst them, as Jeremiah saith, Jer. 23. he had seen a horrible thing amongst them, they strengthened the hand of evil-doers that none did return from their iniquity, and it is so now for these reasons.  
How can a drunkard return from his drunkenness, when he sees his priest drunk? and how can a swearer return from his swearing when he sees his priest swear, and hire men to swear falsely, as many have done in this Nation?  
And how can a covetous man return from his covetousness when he sees his priest so covetous that he taketh away men's goods by violence, which he hath no right unto, but only through covetousness makes merchandise of People; So how should any return from such things who are taught by them; and how can a proud man return from his pride, when he sees his teacher lead him into it by example; How can an envious man turn from his envy, seeing his teacher envious, and provoking others to wrath and envy?  
So these Reasons prove that the Prophet's words are true, that ●one can return from their iniquity by following the practice of thei● Priests; and Christ's words are fulfilled also, Math 23. which saith, they lay heavy burdens upon people, grievious to be born, and devour Widows Houses, as many in this Nation can wi●n●sse, who have their Goods spoilt & taken from them, as this following Record makes mention, abounding all the cruelty and wickedness which ever was heard of, or read of, exceeding all the false prophets in Israel; although they had a price, & preached for hire, yet they never did use such cruelty for their Hire as these have done; and exceeding all the false teachers among the Gentiles, which never was known to sue any at the Law that would not hear them, much less to take from them seven times the value of what they demanded; but the Lord doth for a time let his children deeply suffer, to fulfil the testimony of truth in this thing, that it may be recorded for ages to come, the faithfulness of their testimony, and the cruelty of their oppressors; and then will the Lord finish the testimony of their sufferings, and will give them an inheritance among the Seed which he hath blessed; and all their persecutors shall be ashamed; for God will bring an everlasting reproach upon them, and a perpetual shame, which shall not be forgotten, Jer. 23.  
Richard Hubberthorne,    

A Call to the Ministry, according to the Scriptures, held forth in these few words following, contrary to that Call which is of man, and by man.  

To the Reader.  
IT being of the Lord so ordered, that a public Dispute was appointed betwixt Thomas Dance Priest in Sandwich in Kent, and those called Quakers, which was upon the twelfth and thirteenth days of the second Month, in which many weighty things concerning Religion was discoursed of; in which it was first proved by us according to the Scripture, That Christ Jesus the true Light, hath enlightened every one that cometh into the world, Joh. 1.9. and Joh. 12. And another weighty matter concerning Religion discoursed upon, was the righteousness by which man is justified before God, which by us was witnessed and proved to be only by the righteousness that was in Christ Jesus, being also made manifest in us, the everlasting righteousness being brought in, according to Dan. 9.24. Again upon the tenth day the discourse was, Whether the Scriptures were the Word of God: The answer was, That the Scriptures were Writings, and the Writings was not the Word, but the thing written of was the Word of God: Unto which the Priests also consented. Another thing was concerning the Call to the Ministry, whether theirs or ours was according to the Apostles, and according to the Scriptures; the heads of both which Calls are declared as followeth, that all people may judge according to their measure of the gift of Christ, whether of them is according to Scripture-Testimony.   

THat by which the Apostles were called into the Work of the Ministry, having gifts differing according to the measure of the manifestation of Christ, by the same am I called, which is also according to the Scriptures, as Eph. 4. Unto every one of us is given Grace according to the measure of the gifts of Christ, by which gift according to the measure of it, were they made, some Apostles, some Prophets, some Evangelists, some Pastors and Teachers, etc. And this was by the power, virtue and operation of the gift of Christ in them; and as then, so now; for there is not another way to be called into the Ministry by, neither doth any profit the people at all, but they who minister from the power and moving of that gift which they have received from the Father by Jesus Christ; by which gift was I called out of the World, and separated for the Work of the Gospel; by which gift I saw that which had corrupted the earth, and by it was moved to minister against it; which gift is that which hath the power in it both to convince and convert unto God, according as the Apostle Peter (who was unlearned in the Letter) was made a Minister by the gift of the Spirit of Christ, and saith, 1 Pet 4.10. As every one hath received the gift, even so let him minister the same one to another, as good Stewards of the manifold grace of God; And, if any man speak, let him speak as the Oracle of God; and if any man minister, lee him do it as of the ability which God giveth, that God in all things may be glorified. So that that Ministry by which God is glorified, and people converted, is that which proceeds from the operation and power of his own gifts in them, which is that Ministry which perfecte●h the S●ints, edifies the body of Christ; brings into the unity of the Faith, unto the knowledge of the Son of God, and unto a perfect man, and unto the measure of the stature of the fullness of Christ But they which gather Scriptures together in their earthly Wisdom, and from that which they have gathered, minister unto others, this Ministry doth not perfect the Saints, nor edify the body of Christ, nor bring to the unity of the Faith (but into strife and divisions) nor to the knowledge of the Son of God, but leads from his knowledge; nor unto a perfect man; but pleads against perfection; nor unto the measure of the stature of the fullness of Christ; no, not unto the measure of the least Saint; so that Ministry is to be ceased from, which proceeds not from the measure of the Father's gift; and that only continued unto the end of the World, which his gift calleth into, and carrieth on in. So I by the measure of his free Spirit, being called and made a Minister of it unto others (not of the letter, but of the spirit) in which in all ages the true Ministry stood; having not received it of man, neither was I taught it but by the revelation and manifestation of the life of Christ in me. Which Spirit in me according to its measure, is as true and as infallible as it was in them which by it were made Apostles, Evangelists, Prophets and Teachers formerly, being the same in power, virtue and operation as it was, as able to reveal and make manifest, to teach, edify and perfect as it was, and to beget people out of the World into the Covenant of Light and Life; and all who are Ministers of Christ for the gathering of his seed from the ends of the Earth, into the Kingdom of his dear Son, must from the same Spirit witness their call and separation to that Work; and all other calls are false, and their Ministry profits not, which doth not singly proceed from the measure of that gift; but all who do abide in the measure of his gift, and from it minister, by it they are manifest to be of God; and in that Ministry they commend themselves unto every man's Conscience in the sight of God; and this is the calling and Ministry, in which as every one abides, they glorify God. And this is the Ministry of reconciliation which was committed unto the Apostles, and is unto his Ministers now; by the power of which, the Devil's Work comes to be destroyed, and then all things reconciled in one, things in heaven, and things in earth: But that Ministry which is received from man, and taught by man, never reconciles any thing unto God, but doth separate from God, and beget into enmity; but that which proceeds from the measure of the gift of God, brings every one to know the truth in their own particular; which Truth as they abide in it, sets them free from sin; and this Ministry hath the power in it, in all them that have received it, to save them that preach it, and them that hear it, and obey it; & no other Ministry doth profit the people at all, but that which from the gift of God is ministered; so that this call and Ministry here declared, is one with, and according to the Apostles and the Scriptures.   

The Heads of Priest Dance his professed Call to the Ministry, as followeth.  
Pr. If I should speak nonsense (as others do) than I might say, that I am made a Minister by the measure of the gift of Grace, and then I should be accounted a Minister as well as they, etc.  
But I do not pretend to any infallibility in my Ministry, but as these Acts 6: 6. which when the Apostles had prayed, laid their hands upon them, although (saith he) that laying on of hands is not of such necessity, but that a man may be a Minister without it; and as Timothy, although he had some extraordinary gifts, yet he was not infallible, 1 Tim. 4.14. and (saith he) I desire the Office of a Bishop, which he that desireth, desireth a good work, according to 1 Tim. 3.1. And as for his Qualifications, they are such as whereby he might have advantaged himself more abundantly in the world as to outward means, nnd might have been clothed in S●a●let, etc. but did rather choose and incline himself to be a Minister of the Gospel; and that the outward means was not his end in choosing to be a Minister; but if that he could be satisfied, or see that there did not want labourers in the Lords work, he could freely leave off, etc. And further he said, That God had made his preaching effectual for the converting of many, and that there were many, though not in that place, yet some in that place, of whom he could say as the Apostles said, That they were the seal of his Ministry, etc.  
These being the heads of the particulars.   

Objections against this Call.  
WHereas thou sayest, That it is nonsense to say that a man is made a Minister by the gift of grace;  
Ans. Then the Apostles spoke nonsense when they witnessed forth their call to the Ministry; for to every one of them was given Grace, according to the measure of the gift of Christ, from which Grace they did minister, Eph. 4. But the Apostles spoke sensible truth; therefore he that contradicts it, speaks nonsense and ignorance, as will further appear in saying that he pretends unto no infallibility in his Ministry.  
Ans. Then he pretends to nothing of the Spirit of God, much less to be a Minister of the Spirit, as Paul was, 2 Cor. 3.6. For every measure of the Spirit is infallible, or undeceivable; bu● that which is fallible is deceivable; and whosoever is taught by that Spirit, is deceived; and Thomas Dance pretends to have no other Spirit but that which is deceivable and fallible; so that it is time to turn away from such.  
Again, he chargeth Timothy that he was not infallible; which is a false charge: For wherein was he fallible or deceivable? but he was so infallible, that he not neglecting the gift of God that was in him, he by it was able to save himself and those that heard him, 1 Tim. 4 16. And he ministered from the gift of God in him, which he had received by prophecy, and so not from a fallible spirit, but from the infallible; and so he is accused falsely by T. Dance.  
Again, Tho. Dance saith, That he desireth the Office of a Bishop, etc.  
Ans. But consider what such a one must be (which is) blameless, vigilant, sober, not rude and scornful, but of good behaviour, apt to teach, not apt to laugh and jeer, and cause the people to be light and vain; he must not be given to wine, no striker, not greedy of filthy lucre, but patient, not a brawler, not covetous (as it doth appear those Priests are guilty of, which have nothing to preach from but the infallible spirit, which doth always deceive people) but one that ruleth his own house well, having his children in subjection with all gravity; for if a man know not how to rule his own house well, how shall he take care of the Church of God? but it is manifest that Tho. Dance ruled not his own Church or people well, but rather provoked them to wantonness, rudeness and laughter, which is madness: Not a Novice, lest being lifted up with pride, he fall into the condemnation of the Devil: But T. D. was so lifted up in the pride of his heart, that he gave two meanings to one place of Scripture, and so falls into the condemnation of the Devil.  
Pr. And whereas Thomas Dance saith, That his qualification is such, that he might have been clothed in scarlet, etc.  
Ans. What mightest thou have been, a Lawyer or Doctor, as one of thy Brethren said? Which if thou hadst, by that the Nation is deceived, though not in so high a measure as by professing the Ministry; but that is taken up as the most profitable Trade to get means and live in pride: What if thou hadst been clothed in Scarlet, in Velvet, in Purple, or any other gorgeous apparel? and in that apparel which thou art already clothed with, wilt thou be condemned when thou comes to know any measure of the gift of the true Ministry to be thy guide.  
Pr. Again, whereas thou takest the people to be a seal of thy Ministry.  
Ans. All the people that were in place, and some more, may seal it to be fallible and deceivable, as thou hast confessed it to be; but there is not one that can set to their seal that it hath brought them to a perfect man, nor to the knolwedge of the Son of God, nor to the measure of the stature of the fullness of Christ; and so it hath not effected any of the Work of the true Ministry; but when thou comes to be searched narrowly, filthy lucre will be found to be the end for which thou Ministrest, without which thou wouldst be silent.  
And now further to manifest that, that he pretends not to any thing of the infallible Spirit in his Ministry, these his principles or doctrines declare as followeth, with the answer of truth to them.  
Pr. That every individual man was not enlightened by Christ.  
Ans. Which doctrine is contrary to John 1.9. which saith, that was the true Light which enlighteneth every one that cometh into the world; and to pervert the Scripture, he gave two meanings, that the people might take whether they would, so that they would but deny the form of sound words, and the plain Scripture: The first was this, That Christ enlightened every man that is enlightened. Or else, Secondly, That he enlighteneth some in every Nation. Now let people consider how that this can be the meaning of the Holy Ghost, as he said it was, seeing that here is two meanings, and it is either the one or the other, but he knows not which; which doth plainly manifest that he hath not the mind of the Spirit, which is but one, and speaks as it means; but the Scriptures cannot be broken by such meanings, which saith, th●●●very man is enlightened with the true Light.  
Pr. That the whole body of the Gentiles was not enlightened.  
Ans. Then by what shall those Gentiles be condemned who are not enlightened, seeing that Christ was given for a Light to the Gentiles, as the Prophet Isaiah saith? But he doth not say, to some of the Gentiles, and not to the whole body; and though the Gentiles were once darkness, Eph. 5. yet the Light shined in the darkness; and the Apostle turned them unto that Light which shined in the darkness, that the eye which was blinded, might be opened: He did not come to give them eyes, but to open the blind eyes; not to give them light, but to turn them to the Light that was in them, as Acts 26.10.  
Pr. That the Gospel is an external Light, and not invisible; and that it is not th● Light within.  
Ans. Which is contrary to the Apostles doctrine, which saith the gospel is the power of God, Rom. 1. which is not external nor visible, but invisible, and shined in their hearts, 2 Cor. 4.6. and it was hid unto those that were lost; but that which was visible, they could see and hear with the visible eyes and ears; but both the Gospel which is the power of God, and the eye that sees, are invisible.  
Pr. That Christ being the propitiation for the sins of the whole world, as John said, 1 John 2.2. is meant only the world of believers.  
Ans. In this he would break the Scriptures, and contradict the Apostle, which saith, He is the propitiation for our sins, and not for ours only (who were the believers) but for the sins of the whole world; Which whole World, John said lies in wickedness; but the whole World of believers lies not in wickedness, but is of God  
Pr. That they must reconcile the Scriptures.  
Ans. The Scriptures cannot be broken, John 10.35. but is reconciled and at unity in themselves, and in all those that know them; but he that gives two contrary meanings to one Scripture, he doth not go about to reconcile, but rather to pervert them, and to take away the plain testimony of truth (which they give) from people's understandings; but the key of knowledge is found again, which opens the Scriptures 〈…〉 mystery of them. And herein is the ignorance of teacher's and people, in saying the Scriptures are not reconciled; it is they that are not reconciled to God nor the Scriptures, and so they utter forth their blindness, ignorance and error.  
Pr. That the Law of the Spirit of Life in Christ, was not the Law of the Spirit in the Saints, but that they were two Laws, etc.  
Ans. This is a false distinction; for God ●ath said that he will write his Law in their hearts, and put his Spirit in their inward parts▪ And the same Law of the Spirit of Life in Christ Jesus, being in the Apostle's heart, had set him free from the Law of sin and death, Rom. 8.2. So it was not two Laws, but one Law.  
Pr. That there are two righteousnesses of Christ, the one without the Saints, to justify thom; and the other within the Saints, that did sanctify them.  
Ans. Christ's righteousness is but one, and that by which they were both sanctified and justified, was but one thing, even the Spirit of our God, 1 Cor. 6.11. and Christ in them was God's righteousness, and the hope of glory, who was made unto them righteousness, and if Christ was in them, than his righteousness was in them; or else he and his righteousness is divided, as this Priest's doctrine would make them.  
Pr. The said Priest denied that they were justified by that Christ that was in them, when he was questioned about it.  
Ans. If they were not justified by that Christ that was in them, then by another Christ, which is no less than to preach two Christ's; and so he hath preached another Gospel than the Apostles preached, which whosoever doth, is accursed.  
Pr. That David when he was guilty of adultery and murder, was not in a condemned state, but in a justified state.  
Ans. Here he would make God a justifier of the wicked in his wickedness; but in that state David was condemned of the Lord, and suffered his anger and terrors, when his iniquities went over his head, and were too heavy for him to bear; and he was not justified until that through judgement he was redeem ●rom the guilt of murder and adultery, and other sins which 〈◊〉 over his head: So such Teachers as he who would have God account them just who are unjust, and them holy who are unholy and unrighteous, are as the false Prophesy, who put no difference between the holy and profane, and spoke peace to the wicked, where there was no peace, counting them good who did evil; saying, they that do evil are good in the sight of the Lord, Mal. 3.15. as the Priests now say, though they be sinners, yet they are righteous in God's account; so they would make God a liar, accounting men to be that which they are not, and to be in Christ when they are in sin, in the Devil's Work.  
Pr. And concerning them in Heb. 12. who were come unto the spirits of just men made perfect, he said it was meant, that they were in Heavon, and not upon Earth.  
Ans. Thus by his false meanings he hath often perverted the Scriptures, calling his false meanings the meanings of the Holy Ghost; but these mentioned in Heb. 12. were them the Apostle wrote unto upon earth; for he did not write to men after they were deceased; and these that he wrote unto, were come unto the innumerable company of Angels, and to the City of the living God, and to the spirits of just men made perfect.  
Pr. That any creature that holds that principle of being justified by a righteousness within, living and dying in that principle, cannot come to Heaven.  
Ans. Christ is the justifier of them that believe in him, and his Doctrine is, I in them, and they in me: So Christ and his righteousness is in the Saints, and God hath brought in the everlasting righteousness, which justifieth, which is not at a distance, separate from the Saints, as these false Teachers have imagined. And the Apostles Doctrine and Principle is Christ in you, which whosoever liveth and dyeth in this, comes to Heaven; but on the contrary, whosoever hath not Christ and his righteousness in them, to justify them, cannot come to Heaven.  
Pr. That, that which fitted men for the Inheritance (among the Saints) did not entitle to the inheritance, or not give them a part in the inheritance.  
Ans. This is contrary to the Apostles Doctrine; for he thanks God the Father, who made them meet to be partakers of the inheritance with the Saints in Light, Col. 1.12. for he both fitted them for the Inheritance, and did entitle and give them a part in the Inheritance, translating them into the Kingdom of his dear Son, ver. 13.  
Pr. That we cannot contain an infinite righteousness in us.  
Ans. Then you cannot contain the righteousness of God, for it is infinite and everlasting, as in Daniel 9.24. and then you cannot contain Christ in you, who is God's righteousness, and who is infinite; and so by this Doctrine he makes all reprobates, as all are who know not Christ in them; for they who did not retain God in their knowledge, were given up to a reprobate sense.  
Pr. That it was false doctrine to say a man must first partake of the righteousness which justifies, before it can be imputed to him as his.  
Ans. He hath here counted that false doctrine which the Saints witnessed fulfilled in them; for the righteousness of God was imputed to the Saints in the true belief, whereby they did partake of God's righteousness through Faith, before it could be accounted theirs; except that this Priest in his false meanings would count that to be a man's which he hath no right to, nor part in; for the faith wherein Abraham did partake of God's righteousness, was reckoned to him for righteousness; and he unto whom God imputeth righteousness, in his spirit there is no guile; though these Priests would impute righteousness to the wicked, as theirs, who are full of guile and sin, having no life, nor right in God's righteousness, while they live quite out of it.  
Pr. That God offers salvation to all men, but he intends it but to a few.  
Ans. There he would frustrate the grace of God, and his salvation, which is free for all; and so he would make the offers of God's salvation to many thousands, to no purpose, as if God proffered that to many which he never intended to give them: Was there ever such a belying of God as this? For what is it less than to make God a respecter of persons? If all men by nature be in wickedness, and liable to condemnation, as this priest confessed, and yet salvation is intended but for a few, (though offered to all) how is God no respecter of persons? and how is Christ given to be his salvation to the ends of the earth, and a Light unto the world, that all men through him might believe? and whosoever believeth in Christ, shall not perish, but have everlasting life; so that all may freely come and be saved, according to the Love and Will of God, who doth not intend that any shall perish except they reject his way, and the offers of his grace, which hath appeared to all men.  
Pr. That a Minister of the gospel doth not know who are elected.  
Ans. There he hath belied the Ministers of the gospel; for they could discern the elect from the World, as it is written, Ye shall discern between him that serveth God, and him that serveth him not; and Paul and Peter written to the Elect: So these Teachers who know not the Elect, and yet exhort all their hearers to believe and lay hold on Christ, their preaching is in vain; for if God hath but intended a certain number to be saved, and the rest to be condemned, than they set their Hearers on work in vain, and many to expect that which they are never like to have: So these people are in a miserable state. And note, that these Priests though they take sums of money and tithes of their Hearers in many parishes in the Nation, yet they know not who are elected among them, according to this man's words.  
Pr. That the Sword of the Spirit is ineffectual without the Letter.  
Ans. The Sword of the Spirit is the Word of God, which was effectual before the Letter was, to Enoch, to Isaac, to Jacob, to Abraham, and others; and from the Word was the Letter given forth, and the Letter is not effectual without it.  
Pr. That there was no Scripture written, but what is extaut, and in the Bible.  
Ans. Yes, against that shall the Scripture bear witness; the Book of Nathan the prophet, the Book of Ahijah, the Book of Idd●, 2 Chron. 9.29. the Book of Shemaia, 2 Chron. 20.15. the Book of Gad, 1 Chron. 29.29: the Book of Jehu, 2 Chron. 34. the Book of Jasher, 2 Sam. 1.18. the prophecy of Enoch, Judas 2. one Epipistle of the Corinthians, 1 Cor. 5.9. one Epistle to the Ephesians, Eph. 3.3. one Epistle to the Laodiceans, Col. 4. All these Scriptures were given forth from the same spirit, and to the same end and use as those are which are bound up in the Scriptures, although these be left out.  
Pr. That there was no Scripture ●or Writings appointed of God to be a Rule of Faith and Manners, but what is bound up in the Bible.  
Ans. Those Scriptures which are not bound up in the Bible, were given forth from the same spirit, and by the motion of the Holy Ghost, and so for the same ends and uses that the other Scripture was given forth for; and as he appointed the one, so the other.  
Pr. That the Letter doth antecede and go before the spirit in all that walk in the spirit.  
Ans. This is false, for the spirit did antecede the Letter in all that walked in the spirit, who gave forth the Letter from the spirit.  
Pr. That the works of Christ in some respect are not perfect.  
Ans. That is false, for every gift of God is perfect; and every work of Christ is perfect in all his children; but that spirit in thee which is fallible, makes nothing perfect, and therefore judgeth all things, yea Christ and his Works to be fallible and deceivable, like itself.  
Pr. That the Law requires more strict and exact obedience than the Gospel.  
Ans. Nay; The Law saith, Thou shalt not commit adultery; but the Gospel saith, Thou shalt not lust: The Law saith, Thou shalt not kill; but the Gospel saith, Thou shalt not be angry. The Law saith; Thou shalt not forswear thyself; but the Gospel saith, Swear not at all, Matth. 5. And so the Gospel requires more exact obedience then the Law, contrary to this affirmation.  
Pr. That God chose a Devil to be one of his Ministers, in choosing Judas; and his proof for it is this, That the Divine Nature did not see it good to communicate the knowledge of all things unto the humane nature; and therefore though he was a Devil when he chose him, yet he knew it not.  
Ans. This is a charging of Christ with ignorance, contrary unto John 2.24.25. which saith, That Jesus did not commit himself unto them, because he knew all men, and needed not that any should testify of man, for he knew what was in man: And though Judas by transgression became a Devil, and the Devil abode not in the Truth, doth it therefore follow that he was never in the truth? But Christ speaks of him, and to him, as well as to the rest, that they had power to cast out unclean spirits, Matth. 10.1. and that the Spirit of the Father spoke in them, Matth. 10.20. So that there was no difference while the Spirit of the Father led him and taught, till the Devil entered into his heart to betray that Lord of Life. So that is a false charge to say, That Christ sent out a Devil to minister the Gospel.  
Pr. That the Spirit of God may accompany a Ministry, and the Minister not have the Spirit.  
Ans. This is another Doctrine than ever the Prophets or Apostles preached; for I never read in the Scripture, that ever any did minister for God, which had not the Spirit, or that ever any was converted unto God by such a Minister as had not the Spirit: Therefore prove this assertion to the people, where, or when the Spirit of God did accompany that Ministry, when the Minister had not the Spirit; so that thou m●ist as well, as thou hast said, not pretend unto any infallibility (nor unto any truth in thy ministry) for if thou didst, people would see that thou didst pretend unto that which thou art far from: So that if thou wouldst not pretend to minister neither, no more than to have the Spirit, it were better for thee.  
Pr. That the power that went forth in the Apostles Ministry, was in God, and not in them; but as they have it communicated to them by the exercise of Faith.  
Ans. Here thou hast confounded thyself; for if they had it communicated to them by their exercise of Faith, than it was in them; for the exercise of Faith is within, in the pure Conscience; and so the power was in them, from which they ministered, and they did not abuse their power, but from the power ministered forth their gift as they had received it.  
Thomas Ramsay said, That we preach a Doctrine of Devils, in saying that men may be free from sin in this life.  
Ans. Then the Apostle Paul preached a Doctrine of Devils: For he said, Rom. 6 2. How shall we that are dead to sin, live any longer therein? And in the 7 th'. verse saith, He that is dead, is free from sin. And in the 18 th' verse he saith to the Believers, being then made free from sin, Ye became the servants of righteousness; & in ver. 22. he again tells them, That now being made free from sin, and become servants to God, you have your fruits unto holiness, and the end everlasting life: And this was spoken to the Romans while they were in this life, and it was not a Doctrine of Devils, but the Doctrine of the Gospel; and Christ preached the Doctrine of perfection in this life, Matth. 5.48. saying, Be ye perfect as your Father which is in Heaven is perfect; and also it is written, Be ye holy, for I am holy, 1 Pet. 1.16. And this is not a doctrine of Devils, but of Christ the Son of God; and Paul preached Wisdom among those that were perfect; 1 Cor. 2 6. and David preached the Doctrine of perfection in this life, saying, Mark the perfect man, and behold the upright, for the end of that man is peace, Psal. 37.37. Now David did not bid them mark such a man as there was not: So the Doctrine of perfection is that Doctrine which both the Prophets, Christ and Apostles preached, and so not the Doctrine of Devils, if we preach the same; but all those that preach up sin, and that men must live in it, and that they cannot be free from it while upon earth, these are Messengers of Satan, and preach the Doctrine of Devils, and people need not that doctrine; for they are willing enough to live in sin, without having it preached up, and being strengthened in it; and that makes them so willing to pay the Priests such Wages, for calling the proud happy; and those that work wickedness, Saints and justified persons; for without such Wages not a priest in England would preach peace to them in their sins, but they would all be silent; for if people come once to know Christ their Teacher, and he in them the hope of glory, who saves his people from their sins, than no man will buy their merchandise any more, but will come all to hear and learn of the Father, and come to witness his Covenant and his Teachings, and shall not need that one teach another, saying, Know the Lord, for all shall know him from the least to the greatest, Heb. 8.11. And this shall all come to witness that come to be translated into the Kingdom of the dear Son of God; and then shall they come to witness his Words who is the Lord from Heaven, who saith, Be ye perfect as your Father which is in Heaven is perfect; and be ye holy, for I am holy. And this is the voice from Heaven.    

The real Cause of the Nations Bondage and Slavery, here demonstrated; and the way of their freedom from their sore and hard Bondage, asserted.  
Presented unto the Parliament of the Commonwealth of England, who have a Power and Opportunity put into their hands to do good (and to fulfil the expected ends of many) if they improve it.  
From one that hath seen the corruption which bondageth the whole Creation, and that waits for the redemption of the creature from under it. R. H.  
I will restore thy Judges as at the first, and thy Counsellors as at the beginning; afterwards thou shalt be called the City of Righteousness, the faithful City, Isa. 1.26. (Not before.)  
When this is fulfilled in England, it shall be truly called a free Nation or Commonwealth. (Not before.)  
THere hath been a time when the prudent hath kept silence; but now Wisdom hath opened her mouth, and will be justified of all her children; for the Lord is reviving the spirit that hath been imprisoned, and taking the yoke from off the Disciples necks, and is going on in the Name of his Power to make his creature a free creature, and his people a free people, and the Nation that serves him, and obeys his Law, a free Nation; and the thunderings of his power is gone forth, and his Light is risen to discover and destroy that which hath deceived the Nations, and to give a discerning unto all, of their freedom from their bondage, and in what it stands; and that is to be cast out which gendereth to the bondage of the Soul, Spirit or Conscience, in any exercise of Worship or obedience unto God, which springs from the measure of his own life, which must not be hindered or quenched by any Law, Power or pretence whatsoever. Therefore from the free Spirit of Life and Liberty in Christ Jesus, this is proclaim●● to the whole Nation, and the Nations round about, to take off their bondage, and to take away their reproach, which hath lain upon them for want of the life of Christ, which is now risen to do its own work, and perfect its own praise, and to deliver its own Seed, wheresoever it hath been in captivity; the power of life must deliver it from all that which causeth shame and reproach, which is the iniquity and transgression of the Life of Christ, which is the original cause of bondage to every Nation, which the Lord hath promised to take away in one day, Zac. 3 9 And his Work and Power shall be known by its fruit, which is to take away the●r sin, Isa. 27.9. One great yoke of bondage which is upon the Subjects and Seed of God in this Nation and others, is that Ministry which is not free, neither will minister without money, and the people are not free to hear them; yet a yoke of bondage is laid upon them to pay them; and this iniquity is established by a Law: So here is neither free preaching, nor free hearing, unto which the free Spirit raised up in this Nation, declareth thus:  
That every one that will minister, must do it freely, and as of the ability which God giveth him, and as the Oracle of God, and that no profession of people may maintain another's Minister; but that there may be a free preaching, and a free hearing among all people, that so it may be a free Nation; and they that will have Teachers according to their own lusts and judgements, they to maintain them; and that there may never any such iniquity be established by a Law, as for one sort of people to maintain another's Minister; for this hath caused heart-burnings, envy and strife, insomuch that little Justice could be done for the Nation, by reason of the cry of complainers and oppressors, as at every Parliament, every high Court, every Assizes and Sessions, and petty Courts, there hath some (pretended) Minister or other been presenting Addresses, Petitions or Complaints, and so have stopped the just and lawful proceedings of the affairs of the Nation; which interruption may easily be prevented, and the Courts of Justice freed from such brawling and unreasonable complaints, which hath been more interruption to Justice, than any thing in the Nation besides, and hath more hindered the people's deliverance from being a free people and a free Nation, than any thing in the Nation besides. So let every form and profession of Religion maintain their own Minister, and maintain their poor which are crying at their Meetinghouse doors, and in the Streets, in the Name of their God, for some relief; that so there may not be a beggar in England; for herein the Christians in name, are become even a reproach among the Heathens, to see their own flesh stand naked and uncovered in the streets and Steeplehouse doors, and at their doors, and they turn their ears from the poor, and forget God, and loses the bowels of compassion, and are not merciful as the Father which is in Heaven is merciful; and so walks not according to the Scriptures, but is a disgrace to Religion, and even a reproach among the Heathen. So let no more the cry of the Priests nor of the poor be heard in our Land, the one crying for Laws to persecute and receive money of those who they preach not unto, which receives no teaching from them; which cry is intolerable to be heard or suffered in a free Commonwealth: And the other for want of the creatures of God, when as others spend the creatures of God upon their lusts excessively; and so the Creation is out of order. 〈◊〉 those that are come into the Gospel-Ministration, and to be taught of the Lord, and have received Christ Jesus the Lord, and walk in him, it is not so amongst us; for the creatures of God are not spent upon the lust, nor destroyed; neither is there a beggar amongst us, who are truly of us in the obedience of truth; so that we do not desire that any people or profession in the Nation should maintain our poor; for they are our own flesh without respect of persons; for if any of us have of this World's good, and see our Brother stand in need, and shuts up the bowels of compassion from him, the love of God doth not dwell in us; neither doth any other maintain those that minister unto us the Word and Doctrine; so we according to the royal Law of Liberty, desire to do unto others as we would have them do unto us; and thus to be a free people and a free Nation. So every form and profession will enjoy their own Minister, till they come to know him unto whom the gatherings of the people must be, viz: Christ: So that neither Parliament, Assizes, Session's nor Court's, will have any thing to do in matter of Religion, but to keep the peace of the Nation; and then he that hath the Word of God, may speak his Word faithfully and freely without interruption, so that the Gospel of God may have its free course, and be glorified; and that great oppression of Tithes (which lies heavy upon the whole Nation, which God raised up his Spirit in the Army once to testify against) may be taken away, that what was then pretended, may be now fulfilled, and the people eased of their oppressions, which they have long felt the burden of, and groaned under, that so (as a free people) they may be delivered from that bondage, and the Law may be disannulled by which that bondage is imposed upon them. So this will beget love in the Nation, and all persecution, cruelty and bitterness w●ll cease, and every one may freely and quietly enjoy the fruit of his own labour; then with much freedom & cheerfulness will every one minister of his substance unto all necessary uses, knowing that the earth and the fullness of it is the Lords: And when this universal love and free Spirit is begotten among people, then will righteousness establish the Nation, and that will be brought forth which many sincere hearts and tender consciences hath waited for several years; and many have been even almost weary and faint in ●heir minds in waiting for that which they once had a lively sight of, and hopes to enjoy in the Lord's promise of Liberty and Freedom, opened in their understandings ten years since, insomuch ●hat some have been ready to tempt God, and say that he was slack concerning his promise; and some for want of long patience have lef● off expecting that which they once believed & hoped fo●; but God is reviving the hopes of the contrite ones, & in them that had said there was no hope in them, is he renewing strength to believe that God will give Judges as at the first, and Counsellors as at the beginning; the Judges at the first were not to judge for gifts nor for rewards, nor the Priests were not to preach for hire, nor the Prophets were not to divine for money, but the Judges did minister justice freely between man and man, and the Priests did minister the Law freely, which was added upon all transgression: So in those days there were no Priests that troubled the Courts, Judges nor Counsellors with Addresses, Petitions or Complaints for maintenance; no suing at the Law, no imprisoning men's persons for Wages, nor no spoiling of men's goods, and there was not such delays in executing judgement upon transgressors, as is now; for the Judges sat in the gate, and executed judgement speedily upon the offenders, and cleansed the Land of evil-doers, and so every one was to wait on his Ministry which he had received from the Lord, and are to do so now, if they do it unto the Lord: He that judgeth for God, is not to respect any man's person in judgement; and he that hath the Word of the Kingdom, is to minister it freely, and then the people will minister their carnal things freely to every one that hath need; so that whereas even from the Priest to the people, all have been given to covetousness, strife and debate, every one now will be given to love and freeness one to another; for he that hath spiritual things, will minister them freely, and he that hath carnal things will minister them freely; and so will all come from under the execution of the Law, and from all strife and contention.  

Another great oppression wherein iniquity is upheld by a Law, is in the Ministration of the Law between man and man, it not being done freely, so not as in the beginning.  
HE that doth minister the Law, let him do it freely for the Lord, and for righteousness sake; and let him be as one of the Judges in the beginning, and as one of the Counsellors, whose eyes were not blinded with gifts and rewards; and so it will come to be a free Nation, and then every man will not seek his own, but every one another's good; and then will pure love spring up to one another, and one will seek to preserve and save another, and not devour and destroy one another about earthly things, as now they do; so Christ's Spirit will be found among all sorts of people, Ministers of the Law, Ministers of the Gospel, and Subjects of the Nation, which were to save men's lives, not to destroy them; and then the Scriptures which cannot be broken, will be fulfilled, and peace will be extended as a River, and righteousness as a mighty Stream.  
For it is this spirit which I have mentioned in Lawyers and Priests, which did not minister freely, but for covetous ends hath made merchandise of people's souls and estates, that hath broken the peace of this Nation, as many hath had a deep experience; even when the Army was in its first purity and zeal for God and his Truth, that Spirit did creep into their Counsels, and corrupted them, and did creep into Parliaments, and corrupted them; and when there was any appearance of a Monarchy or Government arising in the Nation, that spirit crept into every high Court, and corrupted it; so that whole Nations are corrupted with that spirit; so that till that spirit be purged out, there is not like to be a free Nation, or a free people: For it was that Spirit which brought Israel into bondage, which was once a free Nation, and not in bondage to any man, while the Judges judged freely, and the Priests preached freely, and the Prophets prophesied freely without money, or without price; then was Israel a free Nation, and a free people, and the glory of all Nations: But when the Judges judged for gifts and rewards, and the Priests preached for hire, and the Prophets divined for money, than they became as corrupt as the Nations of the Gentiles round about them, and then they came into bondage and captivity, and then profaneness went forth from the Priests into all the Earth, as it doth from those in England, which are in the same state. Now see that sin and covetousness is a reproach to any people, as Solomon saith, Prov. 14.22. and it is that which brings them into bondage from being a free people. Now if none may minister the Law, but those that do it freely as unto the Lord, and as his Ministers, than that covetous self-seeking spirit will be purged out in Judges, Counsellors, Lawyers, Attorneys and Solicitors, which would devour the Creation to spend upon their own lusts, that seek for great places to enrich themselves, and destroy others; so that Equity, Law and Justice is lost, and the free ministration of it in this Nation; so that in many cases a man had better suffer himself to be defrauded, then to seek to the Law for Justice, the administration of it is become so corrupt; and the Law is so perverted by them, that a man is not suffered to plead his own cause, but is forced to hire a Lawyer or an Attorney, and men are not suffered to bear a true and faithful witness, nor to have the truth and justness of their cause confirmed by the mouth of two or three Witnesses without swearing; and so people are still stepped in bondage by deceit and oppression, from having the liberty of their pure consciences; and so neither Law, Judges nor Counsellors are now as at the beginning, nor such as ought to be in a free Commonwealth.  
Now whereas in your late proceedings it is ordered & granted, that every one shall have their free liberty, first as an English man; secondly as a Christian: Which liberty hitherto we have not enjoyed; for as English men we have not had our just liberty in the Nation; first, as concerning the Law; secondly, as concerning the worship of God; for in this our own Nation, & in our own Counties, where we have been well known (& also just and true, & of good report, and no evil justly laid to our charge) have we been shamefully abused, whipped, stoned, prisoned, and both our bodies & goods spoiled, accounted as vagrants, and not permitted as English men, to have the liberty of the Law, because we as Christians, could not transgress the commandment of Christ, which saith, Swear not at all: So that if we may have our liberty as English men, than not to be persecuted in our own country as vagrants, where we are known to be no such persons: And from hence let a true testimony in yea or nay, be taken in our Law without an oath; for he that can take liberty to swear, & so to break Christ's command, will take liberty to lie also. And 2dly, If we may enjoy our liberty as Christians, than we are not to be forced by a law to maintain the Antichristian Ministers, nor to be forced to swear contrary to Christ's command; and also that Act and Law is to be abolished, which is to persecute any for travelling on the first day of the Week; yea, when many on that day hath but traveled to the Worship of God, hath been imprisoned, and some their horses taken from them, & never yet had them again; and this is contrary to the Christians liberty; for the Christians, and the disciples of Christ in the primitive times, traveled upon that day; and Christ himself traveled upon that day, as you may read in Luke 24.15. where two of the disciples traveled from Jerusalem to a village called Emaus (and Christ being risen from the dead, traveled with them (which was from Jerusalem about 6 furlongs, and that same day they traveled back again from Emaus to Jerusalem; verse 33. which in all is about 15. miles; and if they had traveled other 15. miles more, it was but the Christians liberty, and no Law to the contrary: So let that be repealed which binds and limits us from using the Christians liberty, and for walking as they walked.  
And let not any Magistrate be encouraged by you to act any cruelty or persecution from his will, upon any for the exercise of their consciences in the fear of God, in obedience to his will; for the day of your trial is come, and the day which will make all things manifest, and every work of what sort it is.  
An opportunity hath been put into the hands of many, to act for God, who had no heart to improve it, but have improved their own interest for their own ambition, and God hath made them as a reproach and a byword among the people, who have sought their own, and not another's good, and have abused the power put into their hands: Therefore you that have not yet lost your day nor time, redeem it, lest the Lord cast you by also, as not fit to do his Work, as he hath done others.    

An Answer to a Declaration put forth by the general consent of ●he People called Anabaptists, in and about the City of LONDON.  
FRiends called Anabaptists, whereas you say, You are misrepresented to the Nation;  
1. As such as are opposite to Magistracy.  
2. As such as would destroy the public Ministry of the Nation, who differ from you in some things about Religion.  
3. That you do countenance the People called Quakers in their irregular practice.  
4. That you endeavour a Toleration of all miscarriages in things Ecclesiastical and Civil, under pretence of Liberty of Conscience.  
5. That ye design to murder and destroy those that differ from you in matters of Religion, thereby endeavouring to make you odious to ●●me people fearing God, and also to incense the rude multitude against you, to provoke them (if possible) to destroy you, etc.  
Unto the first of which you say, Though we cannot answer in justification of every individual person that is of our profession in matters of Religion, yet we can say this, and prove it to all the world, that it hath been our profession, and is our real practice to be obedient to Magistracy in all things Civil, and willing to live peaceably under whatever Government is, or shall be established in this Nation: For we do believe and declare Magistracy to be an Ordinance of God, and aught to be obeyed in all lawful things.  
Ans. For you to give up yourselves willingly and peaceably into whatsoever Government is, or shall be established in this Nation, without any limitation, and to submit unto any Power or Magistracy that doth or shall rule, as the Ordinance of God, without any limitation or qualification, is far below that Spirit which was once in some of you in that profession; for you have told of having the Laws regulated according to the Scriptures, and of having Judges as at the first, and Counsellors as at the beginning; and then not to submit to what Government soever, but that which is according to Equity and Justice. And what do you bear Arms, or fight for, if not for a Government according to truth, and that Righteousness may establish the Nation? Some have judged this to be the very Design and End of the War and Controversy against many that were Governors and Magistrates, and were by some called the Ordinance of God, and the higher Power: And if now you resolve to live peaceably, and submit to whatever Government shall be established, than your Fight is at end. And if any shall come in, and establish Popery, and govern by tyranny, you have begged pardon by promising willingly to submit and live peaceably under it as the Ordinance of God. And if Jeroboam come to reign, and set up Calves to worship, and cause the people to sin, yet you will submit and live peaceably and quietly under it, accounting it the Ordinance of God. And if a Pharaoh come to rule, he that bears rule must be counted a Magistrate, and a Magistracy must be accounted the Ordinance of God by you, and peaceably submitted unto; and whatsoever Government they set up by their Act, will be accounted lawful things, and you must submit to them, else you have proved yourselves all liars; but some did judge that ye had been of another spirit.  
To the second you say, As for the public Ministry of the Nation, who differ from us in the matter of baptising Infants, and some things in Church-Government, we are so far from endeavouring to destroy them, that we judge they ought to have the liberty of their consciences therein; and that it is our duty to stand by them and preserve them (so much as in us lies) from all injury and violence.  
Ans. It seems then that there is not so much difference betwixt them and you, as will make them Antichristian, and you Christian; and there is a near compliance, when as it is your duty to stand by them and preserve them while they are baptising Infants: But can you stand by them and preserve them, and not tell them that it is Antichristian, or contrary to the Scriptures? And do you think that they will do as much for you, as to stand by you while you are plunging your Members in the water? And although you do so as you say; is not this contradiction to yourselves in what you say in the same Paper? For do you not say, That you will not tolerate any miscarriages in things Civil or Religious? And whether is not this a miscarriage in things religious, to baptise Infants? And whether do you not tolerate this miscarriage in them, while you stand by to preserve them in it (as you say) from injury and violence? But who doth offer any violence to them which are their guard against? but the Priests will hardly believe you; and if they ever have power, that will not pardon you for so saying; and therefore you had better have been silent, than have showed pour weakness and ignorance for nothing.  
To the third you say, Concerning the people called Quakers, it is well known unto all (that are not wilfully ignorant) there are none more opposite to their irregular practices than we are; nor are there any that they have expressed more contradiction to in matters of Religion, than against us, though their provocation therein, hath not put us in the least on a desire of depriving them of their just liberty, while they live morally honest and peaceable in the Nation.  
Ans. Is not this secret smiting without a cause? What irregular practice is that which you accuse them of, and will not mention? is this honestly done? What, are they worse than the Episcopal Priests you mention to them, wherein they differ from you? and why not to the Quakers? Is it enough for any man to believe that they are irregular, because you say so without any proof? Or dare you not mention wherein you judge it so, lest they should disprove you? But you say, there is not any they have expressed more contradiction to, in matters of Religion, than against you. Answ. That is false; for they have more contradicted the common Priests of the Nation, as their Books and sufferings will witness, although they have according to truth contradicted you, and also have more of your contradictions and confusions to declare concerning you, which are not yet published: But what do you account their irregular practice? Is it because their yea is yea, and their nay is nay in all their communications (and yours not so?) Or is it because they cannot swear at all? Or is it because they cannot have any man's person in admiration because of advantage, or because they cannot respect the person of the rich, nor honour the person of the mighty? Is it because they do unto others as they would have others to do unto them? Or because they speak the truth every one to his Neighbour, without partiality or hypocrisy? Or is it any thing relating to these things abovenamed? If not, in your next mention in what, or else the wise in heart will judge you to sprak only from your imaginary conceit. But what is your end in so secret smiting them? Do you think to excuse yourselves by accusing them? And who is it that doth charge you in countenancing the Quakers in their practices either regular or irregular? I know none that hath any ground so to charge you: But to men of understanding who can see beyond words, you rather appear to be begging a pardon of the Episcopal and Presbyter, and the wild Boys and Apprentices of London, by accusing the Quakers, as hereafter will appear; and that fearfulness and unbelieved is entered into your hearts, and so your spirits are betrayed into a slavish fear; but if ever you be accepted or owned of God; you must own that for your strength which the Quakers live in; and if ever any rule for God in this Nation, they must own that Light, Life and Spirit which they are guided by, and then they will not despise, but have unity with the Quakers.  
To the fourth you say, Whereas we are further charged with endeavouring an universal Toleration of all miscarriages both in things Religious and Civil, under pretence of Liberty of Conscience; it is in both respects notoriously false. And we do before the Lord that shall judge both quick and dead, yea before Angels and Men, declare our utter detestation of such a Toleration; for in matters Civil we desire there may not be the least toleration of miscarriage in any, much less in ourselves. Nor do we desire in matters of Religion, that Popery should be tolerated, the blood of many thousands of the People of God having been barbarously shed by the Professors thereof; or any person tolerated that worship a false God, nor any that speak contemptuously and reproachfully of our Lord Jesus Christ, nor any that deny the holy Scriptures contained in the Books of the Old and New-Testament, to be the Word of God; and yet we are not against tolerating of Episcopacy, Presbyter, or any stinted form, provided they do not compel any others to a compliance therewith, or a conformity thereunto. For whatever Composers of any form of Worship, may possibly err, it is derogating from God and his holy Word, and injurious to men to compel any to the practice thereof.  
Ans. What confusion is here, and contradiction both to yourselves, and to the ex●mple of Christ? As to Religion, you will not tolerate Popery, because the blood of many of the people of God have been barbarously shed by the professors thereof; neither will you have any persons tolerated that worship a false God; nor any that speak contemptuously and reproachfully of the Lord Jesus Christ; nor any that deny the holy Scriptures contained in the Books of the Old & New-Testament, to be the Word of God. And yet you are not against tolerating of Episcopacy, Presbytery, or any stinted form: Why will you not tolerate Popery as well as Episcopacy? Have not the professors of Episcopacy murdered and slain, and do labour to murder and slay the people of God, as well as the Papists? And why will you tolerate the Common-Prayer among the Episcopacy, and not the Mass-Book among the Papists, seeing that the Mass was the substance out of which the Common-prayer was extracted? Here is nothing but partiality, to tolerate one thing and not another of the same kind: And why will you not tolerate the persons of those that worship a false God, nor the persons of those that deny the Scriptures to be the Word of God, nor the persons of those that speak contemptuously and reproachfully of the Lord Jesus Christ?  
Ans. If you will not tolerate their persons, than you will murder or destroy their persons; and herein you have proved the accusation against you to be true, that you have a design to murder and destroy those that differ from you in matters of Religion: As for instance, those that worship a false God, they differ from you in matters of Religion, and you will not have any of their persons tolerated, and their persons must be destroyed for differing from you in matters of Religion. And they that deny the Scriptures (that is, the Writings) to be the Word of God, (that is, to be Christ, whose Name is called the Word of God) you will not tolerate their persons, than you will destroy them, because they differ from you in matters of Religion. And those that speak reproachfully of Jesus Christ, you will not tolerate their persons, than you will destroy their persons because they differ from you in matters of Religion. and thus having contradicted yourselves, you have also contradicted the example of Christ; for he came among those that worshipped false Gods, even stocks and stones, and graven Images, the Works of men's hands; and he was not against tolerating their persons, neither came he to destroy men's lives because of such things, but had a Gospel to preach unto them, whereby they might learn to know the living God, and turn from dumb Idols, and those that speak reproachfully against him, and said he had a Devil; yet he was not against tolerating their persons, but preached the Kingdom of God to them, and did bid them seek it, and the righteousness thereof; and told them that the Kingdom of God was within them; and he w●s among such as denied that there was a God, or Christ, or Resurrection, Angel or Spirit; and this is more than to deny the Scriptures to be the Word of God, which indeed is words, and not the Word. And Christ was not against tolerating of any of the persons, as you have expressed yourselves to be, and so showed forth a murdering Spirit: But seeing that you will not have any person tolerated that worships a false God, what must be done with their persons? But what difference is there (in the ground or cause of toleration) between those that worship a false god, or they which worship the true God in a false way? And if the persons of neither of those should be tolerated, than the toleration would but reach a little compass But who must be Judge of that blasphemy, contempt or reproach spoken against the Lord Jesus Christ? Was it not blasphemy in the Apostles days for one to say he was a Jew, and was not? Rev. 2. v. 9 And is it not as great blasphemy now to say that he is a Christian or a Believer, that is not? And must not any person be tolerated that speak such words? And must not such a person be tolerated that denies the Scriptures to be the Word of God? Then it appears they must not be tolerated that say, In the beginning was the Word, as John 1.4. Nor that say that Christ is the Word, and that the Scriptures are they which testify of him, as John 5. And if we search out your toleration to the bottom, it will be reduced into this compass, That none shall be tolerated but those that say as you say, and profess what you profess; and you among yourselves are as a Kingdom divided, that cannot stand; and you are not they which are fit to Rule in the Nation to prescribe Liberty, nor give toleration; but if you had been of Christ's Spirit, you would have professed Toleration, and not Destruction unto all persons in matters of Religion; and then they that have the Gospel of Christ, may minister it freely among those that worship a false god, and among those that worship the true God ignorantly, and minister it among the Papists, episcopal and Presbytery, Heathens, Turks and Pagans, which are all out of the way, and so to convince the gainsayers, so that all the wicked impositions, cruelty, persecution and killing one another about Religion, would cease, and then the Gospel of peace which is the power of God, would rule over deceit; and Truth and Righteousness would increase and spread over the Nations; but you have appeared to be of a spirit of Confusion and Contradiction; for when you have spoken against tolerating the persons before mentioned, yet you say (in contradiction to it) you are not against tolerating Episcopacy, Presbytery, or any stinted Form, provided they do not compel any others to a compliance therewith, or conformity thereunto, etc. Now consider, and let even your own foolishness correct you: Is not the Papists (which ye have have excepted against) a stinted Form? And are not those that worship a false god, a stinted Form? And are not the Sadduces that deny that there is either God, Christ, Angel, Resurrection or Spirit, a stinted Form? And is not the Jews a stinted Form, although they speak contemptuously of the Lord Jesus Christ, which before you have said you will not tolerate their persons, because they speak contemptuously of the Lord Jesus Christ; and now you say you will tolerate, because they are a stinted Form: How must the Jews be converted who have spoken contemptuously and reproachfully of the Lord Jesus Christ, calling him a Deceiver, a Blasphemer, and that he had a Devil, seeing you will not tolerate their persons until they be converted? And how shall the Heathens that worship false gods, be converted, seeing their persons must not be tolerated? And what must be done with those many hundreds of Congregations in England which worship God in the Spirit, and yet do deny the Scriptures (as Words and Writings) of the Old and New-Testament to be the Word of God, but do confess them to be a Testimony of the Word, and of him who is the beginning and end of the words, in whom, and by whom they all come to be fulfilled to the Saints: What must their persons be done with, seeing they must not be tolerated? But you may say, That those things was spoken in your haste, or at least in your fear, whereby you were surprised in the Uproar of the rude Boys and Apprentices of London: But a little fear entering into the Hypocrisy, doth try your spirits, and cause you to bring forth the intents of your hearts, as in your paper is manifest.  
To the last you say, Forasmuch as we are charged to murder and destroy those that differ from us in matters of Religion, We do not only abhor and detest it as a cursed practice, but we hope we have approved ourselves both in this City and the Nation, to the contrary; notwithstanding the great provocation of some who have endeavoured our ruin. For that we desire is, just liberty to men as men; that every man may be preserved in his own just rights; and that Christians may be preserved as Christians, though of different apprehensions in some things of Religion; in the prosecution whereof, our lives shall not be dear unto us, when we are thereunto lawfully called. The designs of our adversaries in these calumnies, are to misrepresent us to some people fearing God, and also to incense the rude Multitude against us, purposely to provoke them (if possible) to destroy us.  
Ans. In what you have before expressed, you have more given than taken away the occasion of this Charge against you, by your instancing the not tolerating of such persons beforementioned; for if you did (as you say) desire the just liberty of men, as men, than every man without respect to Apprehensions, Persuasions or Worships, as a man and person, should be tolerated, that those who are Christians, might inform them of the true God, when they worship false gods: And hereby you give great occasion unto those that seek occasion from you, when you with a general consent cry against the tolerating the persons of so many sorts of people about differing from you in Religion. And as for some of them whom ye would accuse as irregular, many by experience can witness, that neither Weapon nor Tongue form against them, can prosper; and the time may come when you may be glad to be upholden with a little of their strength, and not to reject those whom God hath, doth, and will own for his people in the midst of their Enemies; for God hath made them even as eyes to behold the spirits of men, and the change of their ways, and to give them a reproof in due season, when they darken Wisdom, and confound their matter by words without knowledge, in false fears and haste, when they are out of patience, and out of Faith in God, as the Baptists here have done; and the fearful and unbelieving cannot accomplish the righteousness of God, neither will he bring forth his intended Work by them; but such as are of a true Spirit, that look only at the glory of God, and setting up of his Truth, who are come to the spiritual Weapons, and do not wrestle with flesh and blood, but with the powers of darkness, and with spiritual wickedness, and such as are not false accusers of others, but seek the good of all men, such will the Lord honour and exalt in his Work, and they shall perfect his praise.  
So Friends, you have been hasty to utter words before the Lord, for which his reproof justly comes upon you: Therefore let your words be few, & mind the fear of the Lord God, which is the beginning of wisdom, and that will slay your false fears, from which unsavoury and unsound words hath proceeded; for your Religion is vain while your tongue is not bridled; for it is better to be still and keep silence, then to utter words from the line of confusion (that is stretched over you) thereby to get a name in the Earth; which Line all people walk in, but those who are led by the Spirit of God to speak words that cannot be condemned; for it is the Spirit of the Lord God and his Power, which must slay the enmity in you, which is the ground of your prejudice and hard speeches against the Lambs of Christ; which when that is slain within, than those evil fruits of the lips will cease without, and then the fountain of Life will open in you, which brings forth fruits of another nature; and when the fruits of your lips is truth, righteousness and peace, then will you have fellowship with the Father and the Son, and with us who walk in his Light.   

A Copy of a Paper sent to the Council of State, in the Year 1659.  
LEt every one that will minister the Gospel, do it freely, according to the example of the Apostles, and the Ministers of Christ.  
And do not you go about to provide any maintenance for any Ministers of any sort in the Nation; for in that you will but lay a yoke upon the Disciples necks, and an imposition upon tender Consciences, which cannot do any thing but what they do freely as unto the Lord; and let every one that will preach the Gospel, live of the Gospel, and not upon any settled or State maintenance; for thereby you will but set up another Image, and continue the same oppression of tithes, though under another name, upon the people, and will neither ease nor satisfy the people at all; for the cry of the honest and godly people of this Nation, is, to have a free Ministry, and free maintenance, and are willing freely to maintain those that minister unto them the Word and Doctrine, and are not willing that the Civil Magistrate should meddle with that which relates to spiritual things in this case; and so every sort of people in the Nation, freely maintaining their own Ministry, puts an end unto all troubles, suits, complaints and petitions of that kind, in which the Nation hath long been burdened and troubled with; which with much ease and satisfaction to all people, this way may be ended, and no other way can.  
R. H.   

A word of Wisdom and Counsel to the Officers and Soldiers of the Army in England, etc. To weigh and consider before the light and power of their day be shut up in darkness when they cannot Act for God.  
THe people of this Commonwealth hath by deep and sad experiences not only seen the falseness and deceivableness of many fair words and pretences, whereby they have been betrayed of their liberties and freedom, and nothing yet but bondage and slavery is left upon them, but they also through their deep sufferings have learned to know the spirits of men. And though every appearance of a Power that ariseth gets new words and fair pretences, but still in the old spirit: Yet we do perfectly know, that it is the new Spirit of the Lord put in the inward parts, from which men must act for the Lord and for the Liberties of his people, before they be established in righteousness, or enjoy the liberty of their Consciences. And we see that God hath given time and days, which should have been days of liberty and of plenteous redemption: But through men's departing from the leadings of God, and suffering their own wisdom to pervert them, they became days of persecution and cruelty, which for the Elects sake (which suffered in them) was shortened; as for instance;  
1. Oliver Cromwell in his days made many Vows, Promises, Engagements and Professions for the liberty of tender Consciences, as the honest people of this Nation are not ignorant; and how that at Dunbar, he confessed unto God in his prayer, That if the Lord would but deliver him that time, he would take away that great oppression of Tithes; which when he was delivered, both at that and many other times, and had a prize put into his hand, yet had no heart to improve it; but contrary to all his prayers, promises and engagements, suffered and tolerated the wicked spirit of persecution, in the murdering Priests and Magistrates to Rule in the Land over tender Consciences, even until violence and blood covered the earth and filled the whole Nation, suffering Laws to be made for Tithes, and for persecuting of tender Consciences, and so building again that which he had destroyed, and so made himself a Transgressor; but for the elects sake his days were shortened.  
2. In the days of R. Cromwell many of that succeeding Parliament began to declare their sensibleness, how that O. Cromwell had betrayed the Nation and its Liberty, and left them in great bondage, debt, persecution and slavery; But how soon they were perverted, and became more bloody and cruel against all that fear God, (the upright in heart are sensible) setting up in themselves that which they declared against in him, and instead of giving liberty and freedom to the Army and to the people of God, they voted down that liberty and freedom which they already had (viz.) of meeting together one with another in the fear and worship of God, & so they became cruel as the Ostrich in the Wilderness, and as evening Wolves; but for the Elects sake was their days shortened.  
3. The long and late Parl. they came up with greater pretences of liberty and freedom, than all that was before them and the people generally applauding of them, by telling them that they were the beginners of settling the Nation in the way of a Common wealth; and did expect they should perfect the people's Liberty and Freedom outwardly (which by the other Powers they had suffered under) expecting that they should remove those burdens which was laid upon tender Consciences by impositions and cruel sufferings, and in their beginning they seemed to be given up to do the work expected from them, and did publish it in their weekly news to the Nation several times, that it was their real intent to make the Nation a Free Commonwealth, not in name but in Nature, and this was often expressed by them; and indeed they did something more than those that went before them, in setting at Liberty those that were imprisoned because they could not pay Tithes to the Priests; and because they could not swear, and because they could not put off their hats to honour pride and ambition, and because they spoke the Truth against the deceits of the Priests, which both the Soldiers and the honest-hea●ted in the Nation knows how treacherous they have been, and the hindrance of every appearance of God in the Nation; for the chief cause of Gods breaking down, and of bringing into ignominy, shame and reproach those late powers before mentioned, was, the letting in of the Priest's spirit and flatteries, as O. Cromwell, if alive, would witness, or those that are alive may witness for him, that he had never been such a covenant-breaker and betrayer of the Nations Liberties, but by letting in that wicked interest, which made him a reproach, a byword▪ a hissing among the people. And the two late Parliaments, it was their joining to that betraying interest of the Priests, and neglecting of the Nations business that brought darkness and confusion, and consequently a dissolution upon them: And the last as I said, did something more than the former; But when they began to revive the Committee for plundered Ministers, and did not take notice, nor call any Committee to subdue or punish the plundering Ministers, of which they were informed from divers parts of the Nation, which had feloniously taken away the goods of many an honest innocent man; then did God's Indignation grow hot against them, and then was it time for them to be dissolved; for they had finished their day, and they had done all that ever they would have done for the Lord; for bonds and violence was in their hearts, but for the Elects sake, which hath always borne a true Testimony against the oppression and cruelty under which the Innocent suffers, was their days shortened.  
All those before mentioned had their day from the Lord given them to try and to prove them, and they have been tried and proved.  
And now you the Army have your day from the Lord, wherein you will be tried and proved; and you will be more inexcusable if you do not the things pretended, than any that hath been before you; for you see what hath been the cause of the fall; and you see how that through Pride and Ambition, flatteries and fair pretences, the Cause of God, and the People's Liberties have been betrayed by those that have fought honour one of another, and not the honour which belongs unto God only; Therefore if you would have the Lord to honour you, and keep you in renown in the Nation, seek not yourselves, but deny your own Lordship's honours and Excellencies, let none cleave unto you by flatteries, in giving you titles in seeming respect and honours, for that will betray you, and lead you from that Innocency by which you should act for the Lord; and as now you have Power, exercise it, in choosing men fearing God, and hating covetousness, ambition, pride and honour, that so the Nation may enjoy that Liberty and Feedom which they have long waited for, and suffer none to act that persecution in your names which hath already covered the Nation with blackness and darkness, and hath brought God's curse upon their proceedings.  
One thing is upon me to acquaint you with, which many of you it may be doth not know, which is this; One of the little horns which pushed and persecuted the Lambs of Christ, is springing up again, and begins to be as fierce as ever; For yesterday in the Exchequer at Westminster▪ Judge Parker and Judge wild would not receive a true answer from an honest man (who is well known for his uprightness) against a false Bill exhibited against him by a Priest, unless he would give it in upon Oath; and therefore because he could not swear for Conscience sake, but did testify the Truth from his heart, he was committed Prisoner to the Fleet, and several others True and Just men, and Friends to the Commonwealth, was denied the Law, and their answers rejected, because they could not swear; but in whose names and by whose authority they act those things is not yet declared to the Nation: If those Judges act those things in the name and by the authority of the Army, or their late chosen Counsel, let it be openly manifest; and if not, but they did it in their own names, let the Nation know it; For this is worse than the last Parliament, who did set many free who where so imprisoned, and did give Commissions and receive Testimony without swearing; & Judge Parker seems to have forgotten that knowledge and fidelity which he had of that people when he went his last circuit in the North, and his so favouring the Priests now, shows that he hath forgotten since he confessed that he was Sermon-sick at Carlisle this last Summer, when he wished that a Quaker had been there, and saw that they had reason to declare against them, etc.  
But to us it is no strange thing to see men so apt to change and to betray their own knowledge for filthy lucre sake, while the corruption of the Laws through bribery and deceit is upheld, which once the Soldiers had a clear sighed o●, and a determination to pull down, and now it is the only day of their trial to prov● themselves, and it is doing of that which you have accused the Parliament for not doing, that must make you manifest; for people will no longer believe words; for yourselves know, that the good people of the Nation have made daily complaints and Petitions, & the Officers & Soldiers also, against that general oppression of Tithes, & the Parliament hath only given them thanks for their good expressions, and good affections but done nothing, until their thanks did even become loathsome to the people.  
Is it not a grievous thing, and intolerable to be born, that innocent and faithful men (who see and deny the Priest's deceit) should be forced, whether by Law or Violence, to give them the tenth part of all their labours and increase, and they with that money to buy horse and arms to raise a Rebellion, to murder and destroy those men who deny to give them that which your Law hath caused to be taken from them, and so both the Law and Priesthood is joined together in oppression of the people!  
And the Nation is very sensible that all this while they have but been deceived by promises and fair pretences; Therefore be diligent to improve the light of your day, before the Sun set upon you, and you be shut up in darkness, and the power to do good be taken from you.  
A member of his Army, who makes War with the sword of his mouth, Richard Hubberthorn. London the 24. of the 8. mo. 1659.   

An Answer to the Oath of Allegiance and Supremacy, from the People (called Quakers. A Copy of which was given to the KING by them upon the 4. day of the 5. Month, 1660.  
AS it was the Disciples Religion, Principle; and Practise, to obey Christ's command, as in Mat. 5.34. But I say unto you, Swear not at all; neither by Heaven, for it is God's Throne; nor by the Earth for it is his footstool; neither by Jerusalem, for it is the City of the great King; neither shalt thou swear by thy head, for thou canst not make one hair white or black; but let your yea, be yea, and your nay, nay, for whatsoever is more than these cometh of evil; and this being the Apostles Religion and practice, rhey preached thi● doctrine unto others, as it is written, James 5.12. But above all things my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath, but let your yea, be yea, and your nay, nay, lest you fall into condemnation; so this is our doctrine, principle and practice, that we cannot swear at all, by any oath, lest we fall into condemnation, and so sin against Christ; and if we do suffer or be persecuted, and imprisoned, because we cannot swear, than it is for our Religion and exercise of our Consciences, and obedience of truth unto our God, in which suffering we shall rather die then sin against him.  
And whereas it is required of us to testify our obedience as Subjects unto Charles the second as our lawful King, and own his Supremacy and Government in all just and lawful commands, whereupon an oath of Allegiance and Supremacy is tendered.  
As it is our principle, and hath ever been our practice to be obedient Subjects under every Power ordained of God, and to every ordinance of man (set up by him) for the Lord's sake, whether unto King as Supreme, or unto Governors or any set up in authority by him, who are for the punishment of evil-doers, and for the praise of them that do well, 1 Pet. 2.13, 14. and unto such we do freely promise obedience unto all just and lawful commands: And we do own and believe that it is not without, but according to the purpose of the Lord, that he hath this day and power given him as King, head and chief Magistrate over this Nation, that while he hath this day and power, he may rule for God in civil and outward affairs, and matters relating to the outward man and estate, in which all his just and lawful commands we can willingly be subject unto, not for wrath, but even for conscience sake, and all commands which are otherwise, whether from him, or any other, we shall willingly and patiently suffer under them what men shall be permitted to impose upon us, and thus we do accept and own the King and his Government, as he and it is according to God, and answerable unto him, we are willingly obedient, and in Conscience bound to accept it, and shall yield subjection thereunto; but if otherwise, contrary to God, he rule in tyranny, oppression, injustice, or the like, that we must bear witness against by the spirit of truth, but not by outward opposition, as rebellion, by insurrections, plots, or carnal weapons, to destroy or overthrow, either him or the Government thereby; for that is contrary to our life.  
But as for swearing, it being contrary both to Christ's command and our Consciences, as we never have, so we never shall swear, neither for, nor against any Man, Power, or Government, but shall be true and faithful to what we promise and profess.  
And as concerning the Church of God, and spiritual things relating unto God's Kingdom, we own only Jesus Christ as Supreme Head, Ruler, and Lawgiver there, according to James 4.1. There is one Lawgiver which is able to save and to destroy, and as it is written, Ephes. 1.12. that God hath given him to be the head over all things to the Church, which is his body, the fullness of him that filleth all in all; and as the Apostles did hold forth him to be the head of the body the Church, who is the beginning, the firstborn from the dead, that in all th●ngs he might have the preeminence, Col. 1.18.  
And him we do own as head, Ruler and Commander in all matters of Faith, Obedience, and Worship, in things appertaining unto his Kingdom; and he only is to rule (give laws and order) in the Consciences of men, by his spirit, light, and power; and as he is the author of his people Faith, so he is the defender of it, and them in it; and so to him we give the Dominion, Rule and Government, as Head and Supreme over his Church, and not unto man: so in him who is our Life, King, and Lawgiver, we honour all men, and do seek the peace of all men, and not the destruction; and unto this we do acknowledge, and bear witness to, who are members of his body, which is his Church.  
Richard Hubberthorne. George Fox the younger. London, 23. day 4. Month 1660.   

Antichristianism reproved, and the Doctrine of Christ and his Apostles justified against Swearing. In Answer to John Tombs' six Propositions for the lawfulness of Swearing.  
All which Propositions are both against Christ and his Apostles Doctrine, as is here pro●ed according to the Scriptures: For the satisfaction of all tender Consciences.  
Because of Oaths the Land mourns, Host 4  
And (as saith the Prophet) every one that sweareth, shall be cut off, Zach. 5.3.  

The Epistle.  
John Tombs,  
IS it not a shame for thee, who art called a Baptist, thus to manifest thyself, and divide thyself from thy own people? Hast thou not taught people to swear, first one way, and then another? Did ever any of the Apostles so in the Primitive times? But on the contrary, that people should not swear at all. And why dost thou bring the Scripture that was spoken to the Jews, and apply it to the Christians? And why dost thou bring the Scripture where the Angel swore, but brings not the Scripture which saith, All Angels must worship the Son who saith, Swear not at all? So is not this like Antichrist, and Anti Apostle, that preaches up that which Christ and the Apostles denied, as in Mat. 5. James 5. And whereas thou sayest in thy Epistle, that thy writing is short and indigested; in that thou hast said truly, for how can they that fear God digest it, seeing it is so contrary unto Christ and the Apostles Doctrine? And so both thou and it are become an ill savour to God and them that love him; but thou shalt be rewarded according to thy work. But God hath made thee manifest, who hat'st so long been hiding thyself under so many false cover, but now art discovered, that thou shouldst no more deceive the Nation.  
R. H.   

But on the contrary, from the Scripture it is proved, that the Believers and Christians are not to swear at all; Therefore to them that are in Christ Jesus no Oath is lawful.  
WE read in the Scriptures of truth, Matt. 5.19. That whosoever breaketh the least commandment, and teacheth men so, he shall be least (or not at all) in the Kingdom of God.  
But we do find some men, especially John Tombs breaking the commands of Christ, and teaching men so, therefore he is guilty of that judgement: but to the first proposition which is this:  
That some swearing is lawful.  
His proofs are these:  
That which is not the toto genere, in its whole kind evil, may be lawful; but swearing is not the toto genere, or in its whole kind evil therefore some swearing may be lawful.  

Answ. This argument is thus disproved.  
To break any of Christ's commands, or to deny the Apostles Doctrine, is de toto genere, in its whole kind evil; but to swear at all by any Oath is to break the command of Christ, and to deny the Apostles doctrine, as Mat. 5.35, 36, 37. and Jam. 5.12. Therefore to swear at all is not lawful, but evil, according to Christ and the Apostles Doctrine and in the state of condemnation, Jam 5.  
Again John Tombs concluding that his major is manifest of itself, goes   

To prove this minor thus.  
That is not wholly evil about the use of which some Directions are given by God; but God giveth directions about the use of swearing, as Jer. 4.2. And thou shalt swear the Lord liveth in truth and judgement and righteousness; ergo.  
Answ. By the same argument may it as well be proved that the Christians and believers in ●hrist may be circumcised, offer incense, burnt-offerings and sacrifices, because for the use of it God gave some directions, and therefore it is lawful: but as circumcision, incense, burnt-offerings and sacrifices of the Law is ended in Christ, so is the Oaths which was among the Jews in him ended also to the Believers, and by him forbidden: for it was said of old time, Thou shalt swear, and shalt perform thy oath to the Lord; but Christ in the 5. of Mat. makes mention of the Jews oath which God gave once directions for, yet saith he, Swear not at all; here Christ puts an end not only to frivolous and vain oaths, but to the true oaths which the Jews was once commanded of God to swe●r; for these oaths are they which Christ's words hath relation to; for he came to end the Jews worships and oaths, who is the oath of God; Christ the truth and righteousness of God saith, Swear not at all, which ends the Jews, which was to swear in truth and righteousness.   

2 Argument.  
That which is approved by God is lawful; but some swearing is approved by God, Psal. 63.11. Every one that sweareth by God shall glory; ergo.  
Answ. That Scripture Psal. 63.11. saith thus, but the King shall rejoice in God; every one that sweareth by him shall glory; but the mouth of them that speak lies shall be stopped. This was spoken of David the Anointed of God, who was in that covenant of the Law, wherein he might swear in truth and righteousness, that oath, As the Lord liveth, and as my soul liveth; but there was some in that time, which if they used that Oath, the Lord liveth, surely they swear falsely, Jer. 5.2.  
But what is that to the Christians under the new Covenant who are under Christ's command, who saith, Swear not at all, neither by that oath which David and the Jews swore by, nor any other oath? but if upon any occasion they were required to testify their obedience whether they would be subject to such or such things, their answer was to be yea or nay, and to keep their words; which is more than the hypocrites and hireling Priests in these times hath done by their oaths; for this we have good experience of, that such as do now plead to swear for a thing, hath sworn against the same thing, and do now preach against that which they have preached for, so that they will preach, pray, or swear any thing for their belly, and for filthy lucre; and the oath which David was to swear in truth and righteousness who called Christ Lord, he that was David's Lord and glory saith, Swear not at all, who hath all power and glory.  
Again, whereas John Tombs instanceth Abraham, Isaac, David, Solomon, Elijah, Micah, Elisha, the women of Shunem, and Itai, Uriah, and Samuel, etc. their swearing and entering into covenant to be examples for swearing.  
Answ. All these were under the first covenant, and was in that which Christ called the old time, Mat. 5. and proves nothing that Christians in the new covenant should swear; for although Abraham swore, and Solomon swore, yet Christ which was before Abraham, and greater than Solomon, saith, Swear not at all; and although David swore, ye● he was David's Lord which said, Swear not a● all; and though the Angels swore by him that liveth for ever, yet Christ unto whom all the Angels shall bow and worship, saith, Swear not at all; so that all these arguments and Scriptures doth not prove that it is lawful for the Believers and Christians to swear at all, but it is Tombs ignorance in his applying Scripture in disobeying Christ's command.  
Again, To prove swearing lawful John Tombs saith that Paul put an oath on the Thessalonians, 1 Thess. 5.27. which words are these, I charge you by the Lord that this Epistle be read unto all the holy brethren: Now saith Tombs the Greek word translated I charge you by the Lord, is, I put the Lords oath on you, or swear you that this Epistle be read to all the holy brethren; a like charge are 1 Tim. 6.13. 2 Tim. 4.1. etc.  
Answ. This is the long and thick mist of darkness which hath been long kept over the understandings of people, that when the plain Scripture will not prove their ends and intents, than they tell people it is otherwise in the Greek, or Hebrew; did not the Translator of the Bible understand Greek as well as John Tombs? or are we not to believe the Scripture as it speaks, till again it be translated by him? but lest he should be wise in his own eyes, as it is in the Greek it is here set down, that all that can read and understand it, may judge whether Paul did put an Oath upon them, or did swear them to read that Epistle to the brethren.  
As 1 Thess. 5.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, I oblige or charge you in the presence of God, etc. Not, I put the Lords oath upon you, or swear you, as John Tombs saith; for if they did read the Epistle among the brethren, than his obligation or charge to them was fulfilled; but seeing John Tombs saith he swore them, he might have declared in what manner they were sworn, seeing Paul was at Athens when he wrote to Thessalonica.  
Again he saith the like charge is in 1 Tim. 6.13. which according to the Greek he would make an oath; the words are these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, I enjoin or command thee before God, not a putting an oath upon them, or causing them to swear, as John Tombs saith.  
Again, he saith there is the like charge (or oath) put upon them in 2 Tim. 4.1. which in the Greek is thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, I charge thee in the presence of God, etc. Not that he took him sworn, or put an oath upon him, that the should preach the word but did charge him to be instant in season▪ and out of season in his Ministry.  
Again John Tombs saith in the times of the Gospel Paul used this Oath 2 Cor. 1.8. But as God is true, etc.  
Answ. Now those that mind this Scripture may see that Paul doth only justify Christ's words in keeping to yea and nay, saying that with him it was not yea and nay; for saith he, ver. 18. but as God is true, our word toward you was not yea and nay, and ver. 19 for the Son of God, Jesus Christ, who was preached among you by us, even by me and Sylvanus and Timotheus, was not yea and nay for all the promises of God in him are yea, and in him Amen.  
So that; this Scripture is so far from bringing people to Oaths and swearing that he labours to bring them all to yea and nay in all things, and so to Christ the substance, in whom all the promises of God are yea; so that the Apostle might well use these words, That as God was true, etc. so also were they true to their yea and nay, the end of all oaths; other Scripture Tombs bring to prove the Apostles did swear, as Rom. 1.9. and 9.1. Gal. 1.20 Phil. 1.8.  
Answ. As to the first, Rom. 1.9. where the Apostle saith, for God is my witness whom I serve with my spirit in the Gospel of hi● Son, that without ceasing I make mention of you always in my prayers; is this a proof for men to swear and take oaths either for men or against men? hath not the man here lost the understanding of a man? thus to compare and call this the Apostles oath when he takes God to witness that he prays for the Saints continually; and his saying in Rom. 9 1. I speak the truth in Christ, I lie not, my conscience also bearing me witness in the holy Ghost, that I have great heaviness, and continual sorrow in my heart &c, and Gal. 1.20. where the Apostle saith. Now the things that I write unto you, behold before God I lie not, is this an oath to testify the truth of his writings against lies? indeed this we desire that John Tombs and the rest of the Priests in this Nation would write nothing but what God would witness unto the truth of, and that they would speak truth before God and not lie; then they would not thus abuse the Apostles words, and plead for swearing from them, when as the Apostles intent no such thing in their words here asserted: and whereas it is again said that the Apostle took and oath. Ph●l. 1.8. where he saith for God is my record how greatly I long after you in the bowels of Jesu● Christ. Now let all honest and sober-hearted men consider whether the truth of God and the Apostles that speak it forth be not abused, that from a novice that is lifted up in pride, and that would do or say any thing for his hire, he should bring those Scripture to plead for swearing and that lawfulness of oaths, in all which the Apostle took God to witness his love to the Saints and labour in the work of his ministry, signifying to all that understand how that he spoke the truth and did not lie, and kept to his yea and nay according to Christ's doctrine (and did not swear at all.)  
Now further to prove swearing Lawful, John Tombs brings   

This fifth argument.  
That which hath a necessary use for the benefit of humane society is not unlawful; but some swearing hath a necessary use for the benefit of humane society; ergo.  
Answ This argument is thus disproved, and both the major and minor, to be false.  
For to break any command of Christ is of no necessary use for humane society; but to swear any oath is to break his command; ergo. For Godliness is profitable unto all men, in all their societies; bat he that swears goes from Godliness into ungodliness and trangression, which trangression is of no use nor service amongst Christians; so that John Tombs might as well have thus stated his Argument, that to break Christ's command is of benefit to humane society, therefore to break Christ's command is lawful etc. and might thus have proved it, that except we break Christ's command, we cannot preach for hire nor sue men at the Law for tithes, nor live in pride, ease, and vanity, nor keep our places of profit, and benefit, which is necessary for our society (of Priests) ergo.  
But we whose eyes God hath opened, do see that all his book tends to the persuading of people to swear, when Christ hath said Swear not at all, and that which he now would swear for, again; he would swear against for the same advantage & profit which he hath in his eye; yea or he would persuade all men not to swear and bring Scripture to prove it upon the same account, so that what he doth in this kind is because of advantage: for two years since he did not preach this doctrine nor write those arguments.  
Now it being proved that the followers of Christ, and believers in him are not to swear at all, than all those promissory oaths upon which John Tombs hath grounded his other propositions, is not to be taken: But again to prove an oath of supremacy to King Cesar, he brings the example and rule of Christ, and argues thus, If the Lord Christ in the days of his flesh did acknowledge Cesar as supreme Governor in his dominions, and did subject himself to his jurisdiction in answering before the Roman Deputy, and was obedient to his parents real or supposed; then all Christians even the highest Ecclesiastical Prelate should be subject to the King as supreme Governor in his Dominions; and for proof of this he brings Mat. 22 21. when the Pharisees shown sus the Tribute money, Christ bid them Give unto Cesar that which was Caesar's, & unto God the things that are Gods; so than it was the tribute money that was due to Cesar: but doth this prove that Christ did swear, or was any example of swearing to Cesar, or account C●sar the head of the Church & Ruler in Ecclesiastical things? so that this Scripture proves the contrary then for that which thou brings it; for those Pharisees that brought the money to Christ, said they knew that be respected no man's person, but taught the way of God in Truth; so than if Christ be our example and rule in this, then to the supreme King or Kings we must not respect their persons, but give them their due, which is that tribute wh●ch hath their own superscription upon it; and we must teach the way of God in Truth, & give unto God the things which are Gods, which is all honour, glory, and rule in spiritual matters, and give to Ch●ist alone the pre-eminence, which is head of his body which is his Church, and we must not swear at all, neither for nor against any man; for Christ did not swear neither for nor against Cesar, and we must live peaceably with all men, nor envy nor fight for nor against any man; and this is quite contrary to what Jo. Tombs would persuade people, or to what he understands from the Scripture, which would make people believe that Christ was an example of the oath of supremacy to Cesar, so that people may well be blind & ignorant who hath such Teachers.  
But we also shall follow the example of Christ, as 1. Tim. 6; 13. who did witness a good confession before Po●tius Pilate; and this is a good confession before any King or Ru●er now to say that we have obeyed the Truth from our heart, and have not broken the Commands of Christ by swearing for, or against any; neither have we transgressed the example of Christ in respecting any man's person, neither do we in our hearts envy any man, King, Ruler, or people, but hath love even to our enemies, and can do good to them that hate us, and can pray for them that persecute us, and do desire and daily labour that all men might come to the knowledge of the Truth, that they might be saved. And this good Confession we can witness before the King, or any in Authority, and say that God is our witness, and our Conscience also bears us witness in the sight of God, as the Apostle did, and we can say also that we speak the Truth before God, and lie not; for our eyes is not blinded with gifts and rewards, neither have we taken Oath, Covenants, nor Protestations for Parties, Powers, or Religions, but since we knew the way of Christ, we have walked in it, and kept to his Commandment & Oath, which is yea & nay in all things, & so have not entered in condemnation with those that are given to change; but the unchangeable Priest, the unchangeable Covenant, and unchangeable Law hath been our Rule, and of this we need not be ashamed, but in God's power and Authority can we hold up our heads, when others do bow down their backs always (crouching under every power and change of Government) as David's enemies did, Psal. 69.23. for that is their place & condition, as the Apostle doth witness, Rom. 11.10  
Again Jo. Tombs saith, that Paul a Saint was subject to the judgement of Cesar and appealed to him; then he acknowledged him supreme, &c, ergo.  
Answ. Paul was a Prisoner for the word of God and testimony of Jesus, and appealed to Cesar for justice, because he was unjustly accused, and had not done any thing worthy of bonds or of death; therefore according to their Law he ought to be set free; but Paul did not call Cesar the supreme head of the Church, and chief Ruler in Ecclesiastical things; for if Cesar had been the supreme head of the Church of which Paul was a member, he would have needed but little appealing unto for setting of him at liberty; but in such Arguments as Tombs hath used, is manifest the ignorance of foolish men, wherein their folly appears to all men, as the Scripture saith, 2 Tim. 3.9.  
And whereas thou sayest that there is holy and harmless Christians, and many upright souls whose Consciences are very tender, and many godly persons that have excepted against that Oath, and the lawfulness of taking of it, as fearing it may take away the liberty of their Consciences, which is dearer to them then their lives?  
Ans. These that are so, are in a better condition than thyself, and to such thy ministry if received, would beget them from their holy and harmless state, into trangression of Christ's command, and from the tenderness of Conscience into hardness of heart; and now to answer their objections thou tells them that it was imposed for excluding of the Pope's jurisdiction, etc. if so, why doffed thou preach it up to be imposed upon the holy, harmless, godly Christians, who are redeemed from the Pope's power and jurisdiction, and is come into the doctrine of Christ and into the life of Christ, which is out of all such Oaths.  
Thou art a miserable Comforter to tender Consciences; but thy end is seen, & therefore thou canst not deceive many; but for those that thou hast before mentioned, who are holy, harmless upright, and godly, which are tender of an Oath; they ought to be thy Teachers, who thyself art far from righteousness or tenderness of Conscience; therefore for thee it is a shame to be an imposer of Oaths upon tender Consciences, who professest thyself a Minister of Christ, who did forbid all swearing; and his Ministers did preach against it, and said, Above all things swear not at all, lest they fall into condemnatien, and not into the obedience to Christ's command; therefore they that fear God, will turn away from such. 2 Tim. 3.5.  
Now saith John Tombs, the grand objection against swearing is our Saviour words, Mat. 5.34, 35, 36, 37. and Jam. 5.12. which words (saith he) doth seem expressly and fully to forbid any swearing at all, excluding some sorts of Oaths by name, and the rest by general terms, that our communication should be yea, yea, nay, nay, and what is more, cometh of evil, or of the evil one; yet saith he, We must of necessity find out a limitation of the speeches, as we do; and the limitation is this, that is, frequent, vain, light, profane, unnecessary, customary, passionate swearing, or in secular matters of no importance, in these Scriptures are forbidden.  
Ans. Indeed it doth plainly appear that thou must of necessity either disprove Chris●'s words, or else deny thy own, seeing they are contrary the one to the other; so therefore thou sayest that it was those oaths abovementioned that was forbidden by Christ and the Apostles. And I shall show it plainly that thou hast no necessity to limit Christ's words to vain and profane swearing, (but only that thou wouldst have thy words true, and his false) for Christ's words in Mat. 5. doth not intend such Oaths; for he speaks of the true Oaths which was used among the Jews, and such Oaths as Christ told them they were to perform; for it was not said in old time, that they should perform vain, light, profane, unnecessary, customary and passionate oaths, but such as they were to perform betwixt the Lord and them, & the solemn vows & covenants which they made in old time to their Kings, and one unto another, the Christians now by the command of Christ was not to swear these Oaths, neither any Oath true nor false; so that Christ is not to be limited to intend vain Oaths; when as for instance, Christ mentions the Jews swearing, who was in the Commandment, who did deny all vain, customary, false, and passionate swearing; so that Jo. Tomb's limitation is taken away, and Christ's meaning must be as large as his words, which is not to swear at all by any Oath, but to keep to yea and nay in all promises, professions and engagements upon all occasions, and so to keep out of the condemnation, whereby all people's consciences may be kept clean to the Lord in all things, and they brought to the exercise of a good Conscience; for the Lord is now teaching his people himself, and bringing them to obey the doctrine of his Son, in which they may find peace for their souls, and not to be in bondage unto such Teachers as are given to change with every Government, who preach as the false Prophets did, for handfuls of barley, and pieces of bread, & such are they who preach the lawfulness of swearing (or sinning) against Christ's command; but the Lord hath made them manifest, and is redeeming his Elect and Chosen from amongst such who have made a prey upon people, and fed upon their sins, but not upon the life which the Saints was in.     

An Answer to a Book called, A just Defence and vindication of Gospel-Ministers and Gospel-Ordinances.  
Put forth by J. G. in which he pr●tends an Answers to E. B's. Trial of the Ministers, and other things against the Quakers.  
But on the contrary hath manifested, that he is altogether ignorant of the Gospel-Ministry and Ordinances, as will appear to him to him that reads this Answer with desire to understand the Truth, and so to receive satisfaction.  
And instead of clearing the truth in any particular, he hath falsely charged God, Christ, the Holy Spirit, the Primitive Churches, and the Quakers, with such thingt of which they were never any of them guilty; as will appear in the following Testimony.  
Given forth from him who desires the edification and satisfaction of all in things appertaining to the Kingdom of God. R. H.  Psal. 59 
The Workers of iniquity have no knowledge, there is no faithfulness in their mouth, their inward part is very wickedness, and with their words they show forth the same.  
WHatsoever is written or acted against the Truth, and those that walk in it, is but a fulfilling of the Scripture of Truth, which saith, The way of the wicked is darkness, and they know not at what they stumble, Prov. 4.19. although the stumbling-stone be the Light, the Foundation of many generations, in rejection of which many go about to build, and would be approved; one of which I shall here mention.  
John Gaskin, who would defend and vindicate the Priests, their Preaching, Practice and Maintenance, though contrary unto Christ, his Apostles, his Light, and his Words declared in Scripture, as will appear.  
And first, That his Testimony may be received, he begins in an appearance of feigned humility, and begging of Pardon for his sl●ps and impertinencies, and rudeness of stile used against the Quakers, saying, his work is not with Eloquence nor Humane Arts.  
In the examination of which, we do find that he hath often slipped, and used much impertinency of speech, and rudeness of stile, and neither Eloquence, Spirituality, or true Humanity in his Works; many of which being so plainly seen to all, is accounted not worth printing again: But something here is mentioned, by which all the other may be compared and judged.  
Again, divers Reasons are alleged as a cause of printing J.G. his defence of the Priests: First he saith, The great malice and envy against the Ministers, and the many Letters and printed Books sent by Quakers, and the great growth and increase in Errors; and because many of his old Friends and Acquaintance are (as he saith) seduced from the Church; and to strengthen such as are wavering through ignerance and weakness, and to clear himself, etc. and that it might be seen, and come into many hands.  
Ans. He that would accomplish those things beforenamed, to wit, subdue malice, envy and error, and instruct the ignorant and him that is out of the way, and strengthen the weak, he must be such a one as is led by the Spirit, and walks in the Light of Christ, which is so much hated and contemned by Priests & their defenders, that first those things may be subdued in themselves, and then minister against them in others; but none of those things can be done by that spirit which hath ruled in J.G. but that his latter reasons which he saith moved him to print, may be fulfilled, that is, that it may be seen, and come into many hands, & that to thy own shame, when they read and consider thy unlearned Logic, wherein thou goest to prove, that it is not sufficient to bring us to Heaven, to be freed from sin; for thou sayest, a Horse hath no sin; and so by thy comparison, a man without sin is but as a Horse; so that thou hast truly said, thy work is without Eloquence or Humane Art: But seeing thou hast taken in hand to put things to public view, in thy next prove who those men are upon the Earth that are without sin, and are not sufficient for the Kingdom of Heaven; and whether was it any thing that did separate man from God, but sin? And was not Christ only made manifest to take away sin? And is not man perfectly righteous when his sin is t●ken away, & made the righteousness of God in him, which takes it away, to wit, the Lamb of God, which all the Nations of them that are saved, must walk in his Light? and it is those that hate the Light, & i● against freedom from sin, that have no understanding of the mysteries of God, which is like the horse or mule, whose mouth must be held with bit & bridle, and are like the beast that perish; but they that are freed from sin, are not so, neither is the horse their comparison; but herein thou hast shamed thyself & thy Ministers, that they should be so ignorant, as neither to teach thee better doctrine before thou didst write, nor correct thee when thou hadst written; but to suffer such a thing to appear in this Nation where Light is broken forth, that the state of freedom from sin is no better than the state of a horse; but as the Scripture saith, Your folly shall be made manifest unto all men; Which Scripture is daily fulfilling, and we are satisfied in it.  
Again, to vindicate the Priests of England to be Ministers of the gospel, thou bringst many Scriptures, whereby thou wouldst prove them to be lawfully called, though they be out of the power of God, and want the power of that which they teach, p. 7.  
As the sons of Eli (thou sayest) were lawful Priests, though they were wicked men; and this is a fit comparison, as thou may read in the first of Samuel 2.12. Now the sons of Eli were sons of Belial, they knew not the Lord; and so according to this thou hast rightly compared the Priests; for though they have the name of being called, yet know they the Lord no more than the sons of Belial, did.  
Again in the same page thou sayest, The Scribes and Pharisees were called to teach, and Judas was a true Apostle; from which thou wouldst prove the call of the Priests to be a true call to the ministry.  
Answ. If the Priests did minister as truly as the Scribes and Pharisees did, that is, read or speak the Scriptures truly; then thou mightest exhort the people to do as the Priests say, but not to do as they do; but seeing that they do not truly speak the Scripture, but by consequences pervert it, as thou hast done in thy book, it is not therefore a good doctrine to bid the people either do as they say, or as they do, because they both say falsely and do falsely. And as for thy comparing of them to Judas, as for his being called, and receiving part of the Ministry; that they are not like unto him in, because as yet they have no part nor lot in that matter; but for his treachery and covetousness, bearing the bag, and betraying the Lord of Life for pieces of money, in that they may be compared to him.  
But thou sayest, The wickedness of the person doth not disannul his Office, being lawfully called thereunto; until he be degraded from that Office: And to prove it, thou bringst several Scriptures, as Ezek. 34.3. where the Shepherds eat the fat, and cloth with the wool, and did not feed the Flock, Isa 56.10, 11. They are dumb dogs, that cannot bark, sleeping, lying down, loving to slumber, they all look to their own way, every one for his gain from his Quarter; Come ye, say they, I w●ll fetch Wine, and we will fill ourselves with strong drink, and to morrow shall be as this day, and much more abundant. And these sayest thou, were truly called. From which example your Ministers, as thou thus provest, are lawfully called to the work of the Ministry; but when these Ministers and people read thy book, they will not much commend thee for such a defence for them; but how dost thou prove that those before mentioned were lawfully called unto the work of the Ministry, being wicked persons? but when thou readest the Scripture over again, thou mayst see that those are such as the Lord said did run, & he sent them not; and said the Lord saith, when he had not spoken unto them, Jer. 14.14. Now in this Vindication thou hast not done any thing of that pretended confuting E.B. his Book, called, A jusl and lawful Trial of the Ministers and Teachers of this age; but hast rather confirmed it; for he truly compared them unto those spoken of beforementioned; and thou hast compared them as to the sons of Eli, which were sons of Belial, & knew not God; and so his Book yet stands in force (for a trial to such) unanswered.  
And again, as for thy pleading for tithes for such as are like the sons of Belial, thou hast no precept, practice nor example in Scripture to plead for such a thing, neither as such, nor as the Ministers of Christ. And whereas thou mentionest Acts 4. and Acts 5. and 1 Cor. 9.4.5, etc.  
These Scriptures speak nothing of tithes, nor of any Maintenance to the Ministry, but only how that when they had planted a Vinyard, they might eat of the fruit; and when they had gathered a Flock, might eat of the Milk; & when they had sown spiritual things (amongst a people) they had power to eat, and power to drink; and so it was ordained that they who preached the Gospel, should live of the Gospel; but it was not ordained that those who preached the Gospel, should live by forced maintenance, or by making merchandise of men's Goods & Estates; of which the Priests in England for which thou writest this defence, are guilty.  
Again, thou goest about to defend the Priests sprinkling of Infants, saying, It is a sign or seal of salvation, page 64.  
Ans. If this be true, that all children thus sprinkled with water, have the seal of salvation by the resurrection of Jesus Christ, and are by this baptism made partakers of Grace, and united into the Church as Members of the Church, why do you say both Priests & Professors, that there is no falling f●om grace? Have not many been so engrafted into the Church, & received that seal, whom you now call Heretics and Deceivers? Why do you so confound one principle with another? For we have been already so engrafted into the visible Church, and made partakers of that Grace which you say it's impossible to fall from.  
And thou bring'st Calvins words, which saith, That although there be but a little water cast upon our heads, yet notwithstanding it is not a vain figure; for the Heavens are opened upon us, and God speaks in it, as it were from Heaven, and Christ is there present with his blood, as Witnesses of the usage and operation of the Sacrament; and saith, Baptism is a token and proof of our cleansing, or a seal and character whereby God confirmeth unto us that all our sins are canceled and abolished, and that they may never be rehearsed nor imputed.  
So then by this, he that hath a little water cast on his head, he hears God speak in it, & Christ being present with his blood, washes away all sin, and this is a proof of his cleansing. So why dost thou and the Priests speak and write against us as being fallen from Grace, and departed from the Truth, seeing we have received as well as you, the seal of the Covenant, and proof of cleansing, and cannot fa●l from it; if your doctrine be true? But as for sprinkling Infants, thou hast not brought one Scripture to prove it; but sayest, Baxter against Tombs hath proved it; and quotest Calvin and Beza, as if their words were plainer proof for thy purpose than any Scripture; for there is no Scripture (without invented consequences) that is a precept for it; and when thou hast wearied thyself, & canst not prove it, thou sayest, whatsoever may be proved from the Scripture by consequence, to be the scope and meaning of the Scripture, is sufficient proof, p. 73.  
Again, thou askest us a question, To show thee one command or example in the Scripture for the baptising of those that are grown up▪ whose Parents one or both were Christians by professing the Gospel of Christ.  
Ans. If thou knew the Scriptures, or didst weigh thy own words, it would stop thee from ask such foolish and unlearned Questions; for thou self thy confessest, that those which were grown up, were baptised, and that they had also received the holy Ghost before they were baptised; and as for them or their Parents being called Christians by their profession, many believers were baptised and followed Christ, before the Name Christian was given to them, as thou mayst read Acts 11.26. that after much people was gathered, and so became Churches, they were first called Christians at Antioch; so whatsoever their Parents were called by profession, that is nothing to that which thou art about to prove, (sprinkling of Infants.) But to conclude thy proof for Infant's Baptism, thou quotest Rob. Brook, who (thou sayest) hath read more Ecclesiastical Histories to find out the rise and beginning of the baptism of Infants in the Church of Christ, than all the Quakers; and yet he could never find the beginning of it. So here all this while thou hast pleaded for that which thou knowest not who was the first Author of; and so thou hast run out thyself into mere ignorance; but that thou mayst be informed and made wiser than thy Teachers, and thy learned Readers of Ecclesiastical Histories, I shall show thee the beginning of that Baptism, and who first invented holy Water: In the reign of Pope Alexander, was holy Water first invented, Water mixed with Salt; and by the saying of these words, We bless water mixed with Salt among the People, that all men sprinkled therewith may be sanctified and purified; and this we command all Priests to do, as Pliny writeth.  
And hereby thou mayest know the first Father or Inventor of this your practice, the Pope, and not the Apostles; so when thou writes again, do not so undervalue all the Quakers, as thou hast done in this thy Book, as to say that they dare not read Latin Books, nor have read Histories; and thou sayest we count it a sin for Ministers to learn Latin; but these are but false aspersions; for we do not account it sin to learn Latin, Greek or Hebrew; neither are we afraid to read them; but we do so far read and know them, that we have found out the Priest's deceit, by pretending that of the Tongues which they had not; and though you preach and practice that which you know not where it had its beginning, yet we know how deceit came in, and how it hath overspread you with darkness and ignorance; and because you see not, therefore you judge us to be blind; but the Light of knowledge is arisen, in which we see before the Pope his holy Water mingled with Salt, or sprinkling Infants was; and see the beginning and end of those dark inventions; and our Doctrine and Principles tend to the bringing of people to know a true living Foundation for all their practices; and that the darkness of Popery and traditions of men may not always keep people in blindness, to practise the Pope's inventions instead of the Apostles and Christ's Doctrine, who by the bright shining of his Light is leading people to his baptism, which is by one spirit into one body, by fire and by the holy Ghost; & such can no longer be kept in that which doth not so much as wash away the filth of the flesh; but comes to the answer of a good conscience, & witnesseth the baptism which saveth, as the Apostle Peter saith, 1 Pet. 3.21. & such are come to the washing of regeneration, and renewing of the Holy Ghost.  
Again, to fill up thy book, thou hast charged many false things upon us, & so findest thyself work, by enlarging thy lies one after another.  
As first thou sayest some of us have affirmed that Christ did never arise from the grave, and that his body is rotten within the grave, and that some of us have made a mock of his Doctrine of Justification, by the imputation and the intercession of Christ.  
Answ. These things are thy own, and were never affirmed by any of us; but on the contrary, that Christ is arisen from the dead, and is become our first fruits, and by the imputation and intercession are we justified, and of God is he made unto us Justification and life.  
Again thou sayst, we neither know nor understand what your Ministers preach.  
Ans. Yes, we both know and understand that they preach lies in the name of the Lord, and we know and understand that thou art going about to make a defence and vindication for them in so doing.  
Again thou sayst the Quakers say, it matters not whether a man do any good works, seeing they make him not good, pag. 41.  
Ans. This is false, for none of the Quakers ever said so; for our goodness is of the Lord, and not of works; and because we have received goodness and mercy from him, therefore do we those things that please him, and are obedient to his will and commands.  
Again, pag. 43. that we say a man is saved by harkening to the light within him and obeying the same.  
Ans. We never said that by harkening or obeying, that man is saved; but by him which they are to hear and obey are they saved; and without harkening to his voice, and obeying of him to whom he is preached, there is no salvation.  
Again, pag. 47. Thou sayest the Quakers in stead of blessing and praying for their Enemies, curse them.  
Answ. This is false, for we bless, and curse not; but all cursed practices, words and actions we testify against, and for this cause are we accounted thy enemies, because we tell thee the truth.  
Again, pag. 48. Thou sayst instead of abhorring ourselves, we justify ourselves.  
Answ. This is of the number of the rest, a false accusation; for self is that which we bear witness against in all, justifying nothing but what God justifieth, and condemning nothing but what God condemneth.  
Again pag. 49. Thou sayest the Quakers are so proud to think and say they are more perfect than the Apostle Paul.  
Answ. When did any of the Quakers say, they were more perfect than the Apostle? but it seems thy tongue is at liberty to make a refuge for the Priests, and fill a volume of paper with lies.  
Again pag. 51. thou sayest, that many of the Quakers go up and down naked to manifest that they are as perfect as Adam was in Innocency.  
Answ. Their going naked is as a sign unto thee and the Priests, whom the Lord is stripping of the sheep's clothing, that all may see your shame and nakedness, and that which you have been covered with is but as leaves, and a formal National profession of God, without his life, power, or spirit, and you must be as naked from this covering, before you be innocent, as ever any Quaker hath been from their clothes.  
Again pag. 56, 57 thou sayest that we do condemn not only the Churches now in being, but all that ever have been; the Churches of Asia, Corinth, Galatia, and Thessalonica, etc.  
Ans. This is but an addition to thy former lies, for those Churches we do own, and all such as do walk in their life, and are guided by their spirit; for the Church of the Thessalonians was in God, 1 Thess. 1. but thou hast appeared to be of another spirit, and hast manifested thyself to be a condemner of those Churches, as well as of us, as in page 55. thou sayest in the Church at Corinth that there was such corrupt members among them, as you can scarce find in the worst of your Congregations.  
So of that which thou falsely chargest us, thou art truly guilty thyself, and so hast condemned those Churches, and justified yourselves: But what corruption was it that was so bad in those Churches, that is not in the worst of your Congregations?  
Again, as a proof for thy condemning your own Churches, thou brings Brightmen words, saying, Behold whatsoever is first, that is true; and whatsoever is later, that is false, ch. 3. p. 113. So that hereby, by thy old Author and Logic, thou hast proved all your Churches in England to be false; for the Churches of Asia, Corinth, Galatia, and Thessalonica, these were the first; but the Churches in England, Episcopal and Presbytery, these are later, therefore false.  
Again pag. 60. Thou sayest, the Quakers say they are so perfect that they cannot grow in knowledge nor grace.  
Answ. The Quakery never said so, but on the contrary, we do grow in knowledge and in grace, whereby we see, and comprehend, how thou and the Priests do grow in rage, enmity, and false accusations against us; and we know also, that you must fulfil your measure of iniquity, and that all manner of evil must be spoken against us falsely, and so we are satisfied, because we suffer not for evil doing, but for well doing.  
Again, p. 61. Thou chargest us not to obey the commands of Christ, but dost teach men to break his commands, twice in one page, and again in the next page.  
Answ. All which doth but prove and manifest thy unbridled tongue, under which is the poison of Asps; but if thou, or any other could in meekness or simplicity prove that we have either broken any of his commands, or taught others to break them; then we would be convinced, and thou shouldst be counted a Reprover and Instructor in righteousness; but on the contrary, we see that bitterness and a lying spirit hath possessed thee, and that thou only invents and imagines false things to fill up thy book, which we were never guilty of, which never any sober man, that had but the parts of a man, would never lay to our charge, seeing that both our principles and practices witnesseth to the contrary.  
Again, to make thy Volume large, in p. 82. thou bringst the same lies over again, charging us to say, That we are more fuller of the Spirit than the Apostles, and of more knowledge, and stronger in faith then the Apostles.  
Which affirmation is thy own, and not ours; and therefore is returned back to be condemned where it did arise.  
In p. 83. thou sayest, the Quakers will have no Order; and p. 84. thou sayest, We are wise in our own conceit, and that we think ourselves wiser than Christ or his Apostles, or Churches.  
All which is but multiplying lies, and so not worth much speaking unto, but only that people may see, how thou hast run out thyself till thou hast no order over thy tongue nor over thy pen, which hast been so long time, as above half a year, in adding lie unto lie, to make a defence for the Priests; and so it appears that Truth will not defend them; and thy defence of lies will not long defend them; for God will sweep away the refuge of lies; and he that loveth and telleth a lie (as thou hast done) hath no part in the Kingdom of God.  
In pag. 94. thou accusest Sarah Blackborow as concerning a woman speaking in the Church, as if she had said that the flesh was the woman; from which thou concludest, that then the flesh must be married to Christ, and so wouldst make up absurdities from thy own words.  
Answ. This is thy ordinary way of proving Error; first to affirm a lie of thy own making, charging it upon another, and then draw a conclusion, answering this lie: but Sarah Blackborow nor any other of the Quakers have ever said that the flesh was the woman: but that which Sarah Blackborow said, was, that the flesh was to be silent; and that which spoke in thee was that which was silly, and was ever learning; but when any doth pray or prophesy, whether man or woman, and speak forth that which God hath made manifest; that is the spirit of the Father in both, and is not to be quenched; for there is neither male nor female, but all is one in Christ and in the Spirit, from which preaching and prophesying proceeds; and the promise is that daughters as well as sons shall prophesy: and in the Church at Corinth they might all prophesy one by one, that all might hear, and all might be edified; but thou sayest, those women that did prophesy, it was not in the Church; where then did they prophesy, if not in the Church? or what was the Church? for it is written, 1 Thess. 1.1. that the Church is in God. And where must a woman be when she prays or prophecies, if not in the Church which is in God? And where was it that Philip's four daughters prophesied, whether in the Church or out of it? and where was it that Priscilla did minister, whether in the Church or out of it? and Pheba a servant of the Church, whether she might not pray nor prophesy in it? and Priscilla, who was a helper of Paul in Christ, and laboured with him in the Gospel, Rom. 16. might not pray or prophesy in the Church?  
But now to speak the truth in plainness to thee, that which thou cavell'st against, it is not the woman nor the man, simply considered, but it is the Spirit speaking in either, which thou canst not bear; for where the Spirit of the Father speaks in man or woman, thou setst thyself against it to oppose it.  
And thou sayest Susan Bond said, Christ was the husband, and of him they were to ●e taught; and thou sayest, Sarah Blackborow did like the answer well.  
Answ. Who could like it ill? was not that a good answer? And thou thyself must own Christ to be thy Teacher, and learn of him before ever God will make use of thee in his service or work, though the Priests may make use of thee for their defender.  
Again pag. 99 thou sayest, we deny that any should either rule in the Church, or have any honour.  
Answ. No, We do not deny the Head of the Church, which is Christ, to rule and to have all the honour; but we deny any Priest to bear rule by his means, or to receive the honour due unto Christ; for we see they are such as seek honour of one another, and not the honour which belongs to God only.  
Now whereas-thou goes about to vindicate that wicked men may sing Psalms, and to prove it makes this argument, If any be merry, let him sing Psalms; now wicked men are merry as well as godly, though they have no true cause, Ergo, pag. 87  
Ans. This Logic doth but prove thy own ignorance and darkness, and not the thing intended by thee, as we shall show; but first to answer thee with thy own contradiction; Dost thou not say in the next words before this argument, that the chief ground (or cause) is the moral duty lying upon all men by the commandment of God? now if wicked men do sing Psalms by the commandment of God, do they do it without a true cause? Is not the commandment of God a true cause of any action to them which are commanded by him? But in this thou art but building again that which thou hast destroyed, and so mak●● thyself a transgressor, and so let thy own confusion correct thee. In the same page thou sayest, Thou wilt make good what thou hast written by Scripture; Come then, here we shall try thee; Where in the Scripture dost thou prove that wicked men may be merry and sing Psalms, though they have no true cause? but on the contrary hast thou not read in the Scriptures, Ps. 69. that David was the song of the Drunkards? and if drunkards now in Taverns and Alehouses say and sing, I am not puffed in mind, I have no scornful eye; and say, that as a weaned child they have behaved themselves; by thy argument, if they be never so wicked, yet because they are merry in their wickedness, they may sing lies in the name of the Lord; and by thy argument be Justified as men doing only that which God had commanded them. And again thou mayst read in Scripture Joel. 1, ●5. that such wicked men and drunkards were called to weep and howl; for their misery was coming upon them; so the Prophet did not call them to sing David's Psalms, because they were merry in their wickedness as thou hast done; and again thou mayst read Amos 8.3. That the Songs of the Temple shall be turned into howling; and these wicked men in the Temple were merry, and by argument might sing Psalms or spiritual Songs; but the Prophet saith instead of singing they must howl, and come to bitter lamentation, and praise is not comely in the mouth of Fools, as the wise man saith who is taught of God, but the mouth of a Fool poureth forth his folly, and the instruction of Fools is folly, Pro. 16.22. And this Scripture we see fulfilled in thee, for thy instructing of Fools and wicked men, because they are merry in their wickedness, they may sing Psalms as a Command from God, and herein I have answered a fool according to his folly, lest he should be wise in his own conceit; and although David calleth all God's host, and all living things made and created to praise the Lord, the Sun, Moon, and Stars, the Heavens, and the Waters, the Earth, the Dragons, and the Deeps, Fire, Hail, Snow, and Vapour, Storms and Wind fulfilling his word, Mountains and Hills, and fruitful Trees, all beasts, Cattle, Creeping things, and flying Fowls, Kings of the Earth, and all People, etc. And now as David wa● in the Covenant, he saw the Creatures as they stood in their Covenant, uncorrupted; and so in a fit capacity to praise the Lord, only man degenerated and unrestored again into the Covenant, he saw it was not comely for him to praise, nor to pray, nor to take God's word in his mouth, nor to speak of his Statutes; so far from Justifying thy Argument, that wicked men because they are merry, therefore may sing Psalms: but when the Priests or people takes notice of thy book, and what Logic thou hast learned to justify the wicked in their singing, as well as the godly, and how thou hast shamed both thyself and them with such foolish confusion, and University Logic, its like they will set thee no more a work, to defend and vindicate them with such weapons.  
Again page. 89. thou sayest, that it is said by the Prophet Prov. 21.4, that the ploughing of the Ploughman is sin.  
Answ. Here thou kast belied the Prophet, and perverted his words a● thou hast done the Quakers: for the Prophet's words is an high look, and a proud heart, and the ploughing of the wicked is sin, but he doth not say that the ploughing of the Ploughman is sin; But who can escape the envy of slanderous tongues, which accounteth lying no sin, if thereby they can accomplish their own wicked end? but the truth hath found thee out and made thee manifest▪ and the Priests had better wanted thy defence, then to be so shamed by it, as they will be unless they deny both thee and it.  
Again, in the same page thou sayest, to hear, read, pray, sing Psalms and giving of thanks, they are works morally good being Commanded by the Lord: but the person doing them, being not justified, they are not good to him: for whatsoever is not of Faith, is sin.  
Answ. This is another piece of confusion, and charging of God foolishly and falsely, to say that the Lord commands those things to be done▪ and those he commands to do them, in doing of which it is not good to them but sin. Where hast thou learned? or where dost thou read of such a doctrine, that wicked men are commanded of God, to do such things, which in doing is not good to them but sin? Is God or Christ then the Minister of sin, or commands a man to commit sin? Is not this Blasphemy and Error in the highest degree? And how darest thou speak of God, or of his Commands, or of his obedience, seeing thou thus Blasphems him in his Worship? but this shall remain as a Testimony against thee; many other lies and abominations hast thou spoken against us, and against God and his Truth; a few of which is sufficient to make thee manifest.  
In page (107.) thou sayest, our Quaking fits many are of opinion that they are diobolical, by a kind of witchcraft, and sayest, thou hast heard strange relations of Enchanted Ribbans and giving drink after, etc.  
Answ. Upon the same account many was of opinion, that Christ had a Devil & was a Deceiver, & that the Apostles were Ringleaders of Sects, & heresies, & such strange relations might have been heard concerning the Apostles in their days; & it seems to thee, that such reports is sufficient proof; but this is contrary, to what thou hast said in an other place, that thou wouldst speak nothing but according to what was written in the Scriptures; And whereas thou tells of Enchanted Ribbans; Is there some Ribbans that are enchanted? it may be thou meanest enchanting Ribbans; but if so, where didst thou ever know such a thing? & for proof, thou names Gilpin and Toldervyes books, which neither of them doth relate such a thing; so that it is thy enmity and wickedness; for there was never any such thing among the Quakers, as giving Ribbans and drink after; but that charge thou mightst have laid upon the Priests and their Defenders, for there are the most ribbans used, and justified, till in pride they are become the Servants of the Devil, and there is the giving of drink one to another until they be inflamed, and made unsensible of God and of his fear, by which they are enchanted, and bewitched, that they do not obey the Gospel, but are given up to their own hearts Lusts, and thereby are become the Servants of sin and so free from righteousness.  
Lastly, not only we have been falsely accused in these and many other things by thee; but even the spirit of God, which is the Fountain of cleanness, is by thee charged and accused to be corrupt, and defiled page 33. by passing through man's corrupt nature (thou saidst) it becomes defiled.  
Answ. Is not this a sin against the holy Ghost which shall never be forgiven, to charge the spirit to be corrupt and defiled? And in this thou also chargest both the Father and the Son to be corrupt and defiled, for they are one; so that if one of them be corrupt, the other is corrupt also; and as the spirit is in the Saints, so is the Father in them, and the Son the hope of their glory, and none of them are defiled by man's corrupt nature. But there is that in man, by which that which corrupteth his nature is wrought out, so that man is made clean and undefiled by the spirit, and that spirit is not made corrupt and defiled by Man; for that is contrary to the Scriptu●e, to say, that by man's nature the spirit is defiled; but to say, that by the spirit man's nature is cleansed, and sanctified, this is according to the Scripture: but it is the work of Satan and his Messengers to Blaspheme God in his Temple, and so account his spirit (by which he leadeth into all truth) an unholy thing; and so thou art of the number of them which account the blood and spirit of the Covenant an unholy thing; and we seeing and knowing these things, as concerning ourselves we are satisfied, because the Servant is not above his Master; for if the Master be called Belzebub, and the spirit a defiled or corrupt thing, well may we be called Deceivers, (although we be true) and falsely accused with all manner of evil, according to our Master's words, and these things we should bear in patience and silence, as to ourselves, but as in respect unto others we are constrained, by the uncorrupted and undefiled Spirit of the Lords, to testify to the world, that their deeds are evil, and to manifest the workings of Satan in the Mystery of Iniquity, which now already worketh in many, justifying the wicked, and condemning the just, which is abomination to the Lord, which his Spirit will not bear unreproved; and not only the just men are condemned and falsely accused, but also the just, undefiled, eternal and unerring Spirit is accused by him, who makes a defence for the Priests in their unrighteous practices and Wages; so by the plain evidence and demonstration of Truth, he being made manifest to be an Enemy to God, & by his wicked Works and Words I do judge him not worthy of much more answer to his Book; & also I do judge him not able to prove any of the false accusations charged in it against us, some of which is herein returned unto him again; which when he doth but really weigh it, and consider, it may be he will sit down in silence, and wait, if there may be hope of his forgiveness for this (not only ignorance, but) wilfulness, charging us, the Spirit of God, and his people, with that of which they were never guilty; for we are in the Truth, unto which every tongue shall confess, and by which every Opposer shall become silent before the Lord; & in the Spirit of this Truth do we desire not the destruction, but the repentance and forgiveness of our Enemies: And those that do abuse us & wrong us ignorantly, their sins will be sooner blotted out, than those who wilfully have set their hearts and tongues to work wickedness; for they shall receive the greater condemnation.  
The k●●●●edge and life of Truth, is that we desire all people may com●●●to, that by it the power of the wicked one may be taken away, which so furiously worketh in the hearts of those which receive not the Truth in the love of it, but bring forth floods of enmity and bitterness against the Lambs of Christ; but the love of God which thinketh no evil, neither doth any unto another, is that which when it is felt & obeyed in all, will dry up those floods from off the face of the earth, that there may be a place of rest for the redeemed and elect Seed, who only hath the Lord and his Light for their Habitation, and the Sword of the Spirit, which is the Word of God, for their Armour and Defence.   

Something that lately passed in discourse between the King and R. H.  
Published to prevent the mistakes and errors in a Copy lately printed contrary to the knowledge or intention of the party concerned; and not only so, but also misprinted and abused in several particulars; therefore it was thought convenient for the removing of errors and mistakes, to be reprinted in a more true fo●m and order for the satisfaction of others.  R. H. 
SInce the Lord hath called us, and gathered us to be a people, to walk in his fear, and in his truth, we have always suffered and been persecuted by the Powers that have ruled, and been made a prey of for departing from iniquity; and when the breach of no just Law could be charged against us, than they made Laws of purpose to ensnare us; and so our sufferings were unjustly continued.  King. 
It is true, those that have ruled over you, have been cruel, and have professed much which they have not done.  R. H. 
And likewise the same sufferings do now abound in more cruelty against us in many parts of this Nation; as for instance, one at Thetford in Norfolk, where Henry Fell (ministering unto the people) was taken out of the Meeting 〈◊〉 whipped, and sent out of the Town from Parish to Parish, ●●●ards Lancashire; and the chief ground of his Accusation in his Pass (which was shown to the King) was, because he denied to take the Oath of Allegiance and Supremacy; and so because that for Conscience-sake we cannot swear, but have learned obedience to the Doctrine of Christ, which saith, Swear not at all; hereby an occasion is taken against us to persecute us; and it is well known that we have not sworn for any, nor against any, but have kept to the truth, and our yea hath been yea, and our nay nay, in all things, which is more than the Oath of those that are out of the truth.  King. 
But why can you not swear? for an oath is a common thing amongst men to any engagement.  R.H. 
Yes, it is manifest, and we have seen it by experience; and it is so common amongst men to swear and engage either for or against things, that there is no regard taken to them, nor fear of an Oath; that therefore which we speak of in the truth of our hearts, is more than what they swear.  King. 
But can you not promise as before the Lord (which is the substance of the Oath?)  R. H. 
Yes, what we do affirm, we can promise before the Lord, and take him to our Witness in it; but our so promising hath not been accepted, but the ceremony of an oath they have stood for, without which all other things were accounted of no effect.  King. 
But how may we know from your words, that you will. perform?  R. H. 
By proving of us; for they that swear are not known to be faithful, but by proving of them; & so we by those that have tried us, are found to be truer in our promises, than others by their Oaths; and to those that do yet prove us, we shall appear the same.  King. 
Pray what is your Principle?  R. H. 
Our Principle is this, That Jesus Christ is the true Light which enlighteneth every one that cometh into the world, that all men through him might believe; and that they were to obey and follow this Light as they have received it, whereby they may be led unto God, and unto righteousness and the knowledge of the truth, that they may be saved.  King. 
This do all Christians confess to be truth; and he is not a Christian that will deny it.  R. H. 
But many have denied it both in words and writings, and opposed us in it; and above an hundred Books are put forth in opposition unto this Principle.  
That some of the Lords standing by the King, said, that none would deny that every one is enlightened.  Lord. 
And one of the Lords asked how long we had been called Quakers, or did we own that Name?  R. H. 
That Name was given to us in scorn and derision about twelve years since; but there was some that lived in this truth before we had that Name given unto us.  King. 
How long is it since you owned this judgement and Way?  R. H. 
It is near twelve years since I owned this Truth according to the manifestation of it.  King. 
Do you own the Sacrament?  R. H. 
As for the Word Sacrament, I do not read of it in the Scripture; but as for the body and blood of Christ I own, and that there is no remission without blood.  King. 
Well that is it. But do you not believe that every one is commanded to receive it?  R. H. 
This we do believe, That according as it is written in the Scripture that Christ at his last Supper took Bread & broke it, and gave to his Disciples, and also took the Cup and blessed it, and said unto them, And as often as ye do this, (that is, as often as they broke bread) you show forth the Lords death till he come; and this we believe they did; and they eat their bread in singleness of heart from house to house; and Christ did come again to them according to his promise; after which they said, We being many, are one bread, for we are all partakers of this one bread.  King's Friend. 
Then one of the King's Friends said, It is true; for as many grains make one bread, so they being many members, were one body.  
Another of them said, If they be the bread, than they must be broken.  R.H. 
There is difference between that Bread which he broke at his last Supper, wherein they were to show forth, as in a sign, his death until he came; and this whereof they speak, they being many, are one bread; for herein they were come more into the substance, and to speak more mystically, as they known it in the Spirit.  King's Friends. 
Then they said, It is truth, and he had spoken nothing but truth.  King. 
How know you that you are Inspired by the Lord?  R. H. 
According as we read in the Scriptures, That the inspiration of the Almighty giveth understanding; so by its inspiration is an understanding given us of the things of God.  Lord. 
Then one of the Lords said, How do you know that you are led by the true Spirit?  R. H. 
This we know, because the Spirit of truth it reproves the world of Sin, and by it we were reproved of sin, and also are led from sin unto righteousness, and obedience of truth, by which effects we know it is the true Spirit; for the spirit of the wicked one doth not lead into such things.  King and Lords. 
Then the King and his Lords said, It was truth.  King. 
Well, of this you may be assured, That you shall none of you suffer for your Opinions or Religion, so long as you live peaceably, and you have the Word of a King for it; and I have also given forth a Declaration to the same purpose, that none shall wrong you nor abuse you.  King. 
How do you own Magistrates or Magistracy?  R. H. 
Thus we do own Magistrates: Whosoever is set up by God, whether King as Supreme, or any set in Authority by him, who are for the punishment of evil doers, and the praise of them that do well; such we shall submit unto, and assist in righteous and civil things, both by body and Estate: And if any Magistrates do that which is unrighteous, we must declare against it, only submit under it by a patient suffering, and not rebel against any by insurrections, plots and contrivances.  King. 
Then the King said, That is enough.  Lord. 
Then one of the Lords asked, Why do you meet together, seeing every ●ne of you have the Church in yourselves?  R. H. 
According as it is written in the Scriptures, the Church is in God, Thes. 1.1. And they that feared the Lord, did meet often together in the fear of the Lord; and to us it is profitable, and herein we are edified and strengthened in the life of truth.  King. 
How did you first come to believe the Scriptures were truth?  R. H. 
I have believed the Scriptures from a child to be a Declaration of truth, when I had but a literal knowledge, natural education and tradition; but now I know the Scriptures to be true by the manifestation and operation of the Spirit of God fulfilling them in me.  King. 
In what manner do you meet, and what is that order in your meetings?  R. H. 
We do meet in the same order as the people of God did, waiting upon him: and if any have a word of exhortation from the Lord, he may speak it; or if any have a word of reproof or admonition, and as every one hath received the gift; so they may minister one unto another, and may be edified one by another, whereby a growth into the knowledge of the truth is administered to one another.  
One of the Lords. Then you know not so much as you may know, but there is a growth then to be admitted of.  R. H. 
Yes, we do grow daily into the knowledge of the truth, in our exercise and obedience to it.  King. 
Are any of your Friends gone to Rome?  R. H. 
Yes, there is one in Prison in Rome.  King. 
Why did you send him thither?  R. H. 
We did not send him thither, but he found something upon his Spirit from the Lord, whereby he was called to go to declare against Superstition and Idolatry, which is contrary to the Will of God.  
King's Friend said, There were two of them at Rome, but one was dead.  King. 
Have any of your Friends been with the Great Turk?  R. H. 
Some of our Friends have been in that Country.  
Other things were spoken concerning the liberty of the servants of the Lord, which were called of him into his service, that to them there was no limitation to Parishes or places, but as the Lord did guide them in his Work and Service by his Spirit.  
So the King promised that we should not any ways suffer for our Opinion or Religion; and so in love passed away.   

R. H. His Answer to John Horn.  
J. H. IN thy Answer to my Queries, thou seemest to be resolved to say something, although it be absolutely contrary to the truth, and to that which thou knowest to be Truth, as will appear in what follows.  
In answer to my first, thou sayest, Christ in his Spirit ascended up to Heaven, when his Body was upon Earth: Is this an answer to the Question? Is the mind or Spirit called the Son of man, according to John 3.13. which came down from Heaven? And no man doth ascend up to Heaven, but the Son of man which was then in Heaven. So by this thy Answer it appears then, that the Spirit is the Son of man, and that there is no other Son of man that ascends into Heaven, but the Spirit; then what becomes of that body thou speaks of, if the Spirit only be that Son of man?  
In thy Answer to the second and third Queries, thou provest in thy way, that Mary did that which was forbidden by Christ, when she held him by the feet, and worshipped him; but in Mat. 28.9. there is no forbidding of her to touch him; but this is plainly manifest, that thou art in a snare, and cannot tell how to get out; and yet thou wilt be saying something, though thereby thou more ensnares thyself; but this Scripture thou wilt once know fulfilled, The Wicked shall be silent in darkness.  
When thou shouldst answer to the fourth, thou tellest of its being a secret, and of prying into things above what is written; although the ground of my Query is grounded upon that which is written in Luke 24.4.  
To the fifth thou sayest, That the Women did distinguish which was Christ, was certain; but how they did so, is a foolish, curious Question: What certainty is there that they did know, when thou knowest not how? but this is like the rest of the Priest's doctrine, beating the air, and leaving all people in uncertainties, and yet would be paid for so doing; but the Lord hath made thee manifest with the rest, that you cannot deceive much longer.  
To the sixth thou sayest, the two Angels were seen visibly, but were not Bodies nor Persons of men; but in thy answer to the fourth, sayest, that they both saw them as men and heard them speak, and had two individual Forms: Now if thou wert but simple, and not wilfully blind, thou mightest be the more excused.  
In thy answer to the seventh, thou art more lost and confused then in all the rest; for when thou shouldst answer who were the eleven Disciples that were met together, mentioned Luk 24.33. thou sayest that Thomas might occasionally be gone out.  
Ans. If he was gone out, than the eleven was not together, as Luke 24. Again thou sayest, that Mathias was chosen before the Evangelist wrote his Book: What darkness and ignorance is this! Thou art not questioned when the Book was written, nor when Mathias was chosen, but who was the eleven that was together? and whether was Mathias one of the eleven, seeing he was not then chosen when Christ did arise from the dead? But there needs not much be said to thee, only to let thee see thy own folly, lest thou should say thou art wise.  
To the eighth thou seemest to affirm, that the Scriptures are to be taken as they speak, and not otherwise a Mystery.  
Ans. Then why dost thou and the Priests give meanings to the Scriptures, and do not let people take them as they speak, but makes them such a Mystery without your meanings, and so plain with them? but this is thy practice and doctrine to condemn thyself in the thing that thou allowest, and builds again that which thou hast destroyed, and so makes thyself a transgressor.  
Lastly, In thy conclusion thou falsely chargest me, That I do not believe that any of these things mentioned in these Scriptures, be really done. Which is not my Faith; for I do believe that those things mentioned, were really done and fulfilled, as the Scripture speaks; but it is no new thing with thee to accuse falsely, and to make lies thy refuge; but what in all those things thou hast done against me, I do forgive thee, and do warn thee for the time to come, that thou go not on to commit the unpardonable sin against God and his Spirit, never to be forgiven.  
Again in thy last paper thou declarest thy ignorance of the two Seeds, and askest, what be those two seeds?  
Answ. These two the Scripture speaks of, the seed of the Woman, and the seed of the Serpent.  
2 Who did or doth sow them seeds?  
Answ. God doth sow the one, and the wicked one the other.  
3 Where be they sown?  
Answ. In man.  
4 When be they sown?  
Answ. When man had a being, and a body to receive them.  
5 What be the bodies they shall rise with?  
Answ. Their own bodies according to their own natures, the one pure, and the other defiled.  
6 Whether be these two seeds, and two bodies in all the world, or two seeds in every man, and the two bodies to or in every man?  
Ans. The seeds are but two in the whole world, having each seed its own body, and in every one, until the one be cast out.  
7 When shall those seeds arise, or be raised, whether after the bodily death, or after the spiritual death?  
Ans. Every one in its own order, after the death of that which is born of the flesh, and also after the death of the spiritual wickedness, which is yet alive in all hirelings and deceivers (such as thou art) where the seed of God is yet in its grave.  
8 What are the graves these are in, and out of which they shall arise?  
These of which the Scripture speaks, which when thou comest to understand it, thou wilt understand both the seeds and graves of which we speak; Christ the seed made his grave in the wicked, and in the rich in his death, and out of that grave shall rise with his body into everlasting life; if thou canst receive it thou mayst be satisfied.  
And as to the 9 Query, Why I say, that the one shall rise unto everlasting life, and the other unto condemnation?  
Ans. Because it is so, therefore I say so, and if thou say to the contrary make it manifest; but in this as in other things thy folly and ignorance is manifest, to ask why I speak the truth which thou thyself darest not deny to be truth.  
R. H.   

A short Relation of the twelve changes of Government that hath been in England within these 8 years, under all of which we have suffered Persecution.  
SInce by the Lord we were called, chosen, and separated to be his people, and had unto us committed the word of Reconciliation, and since his eternal power broke forth and was manifest amongst us, hath he done great things in the Earth; for he hath prepared his way, and made it plain before the face of all people, by the appearance and testimony of his eternal light in their hearts: which hath not only there shined, but is broken forth into a life of Righteousness in many whom the Lord hath accounted worthy to be his servants in his Work, to raise up a seed unto Jacob, and to gather the dispersed of Israel and Judah, (both Jews and Gentiles) into the Covenant of Light and Life with the Father, from whence they are erred by transgression: and for the accomplishing of this work and service hath the Lord furnished us with spiritual Weapons to war even against spiritual wickedness in high places, 2 Cor. 10.4.5. and against the Rulers of the darkness of this World, Eph●s. 6.12. which hath appeared under many Forms and Governments since the break forth of truth in this Nation. Yea many Heads or Governments hath been raised up and cast down again by one Hand and Power: and have all from the Lord (through his Servants) had a word of Wisdom and Counsel administered unto them, what they should do that they might be established: which if they did not, the Lord would break them to pieces: which word of the Lord was fulfilled upon them all. And every divers Head had a Horn in it, to push at the Lambs of Christ withal, and at every appearance of his Spirit and Power in his people; but for his Elect sake was their days shortened, and his break and destruction came upon them according to his word spoken to them by his servants at divers times.  
And it is to be observed as the Lords doing and ordering by his mighty power, that within this eight years, si●ce we have been persecuted and cruelly used for the Name and Testimony of Jesus, and the Answer of a pure Conscience, there hath been twelve Changes of Government in this Nation, which have all of them more or less been guilty of our Sufferings, either in acting against us, or in suffering others to act cruelly, and not endeavouring to restrain them, when they had power in their hands to do it, and the sufferings laid before them, who suffered for righteousness sake; so that they could not plead ignorance, but was left without excuse, which now in the day of their misery and tribulation some of them do consider it when their time is no more.  
I. As first in the time of the long Parliament, in the Year One thousand six hundred fifty two, although many pretended, some prayed, and some fought for Liberty of Conscience in matters of Religion, yet at that time were we imprisoned, beat, and persecuted, for obeying and worshipping our God in Spirit and Truth, according to his teaching; and at that time the Priests rage's begun to burn like fire: and they run one unto another, and kindled the wrath in one another against the Truth, even to petition against the spreading of it (and those that walked in it) as a dangerous thing; and they generally with one consent called the Truth Heresy, Delusion and Blasphemy: and those that ministered it abroad they called Ringleaders of Sects, as in the Apostles days there was the like example.  
But these was warned in their day, not to persecute the innocent, nor to uphold those that preached for filthy lucre, who served not the Lord Jesus Christ but their own Bellies, But they harkened not to the Counsel of the Lord, but shut their ears against his Instructions: therefore was their day taken from them, and their Power given to another, that they also might be tried.  
2 In the year (1653) a Council of State was called, by (O C.) but they did nothing to take off the weight of oppression in the Nation, neither in Spiritual nor Civil things; for Pride and the deceitfulness of Riches entered into their hearts, that they did not regard nor set themselves wholly to do that which the Lord did require them although they were warned of God in their time, yet the Yoke of the oppressor was not taken away, but under it the Nation groaned and they wrought no deliverance in the earth.  
III. Then the Little Parliament sat in the same year, and there was a plant of Righteousness (tending towards some equity and freedom) springing up in them, but the strength of deceit and subtlety in others, did quench it before it brought forth any thing to perfection, and in that time the Priests fierce persecuting Zeal was so inflamed, that many Petitions from several parts of the Nation was presented (against the Quakers) to the Parliament, and their continual clamour, Petitions and Addresses (and they being not regarded and hearkened unto) was one cause of the continuance of the Nations bondage and oppression, and God never prospered such as received them into their Councils, or gave heed to their reports, but a Curse and Destruction always followed them in their undertake, whose ear was open unto such things. And in the time of his Power and Government, was persecution continued about Religion, though much was pretended to the contrary; they also were warned, and wisely counselled in their day, and so was left without excuse.  
IV. Again in the same year was (O C.) made Protector who had his day, and power in his hand to have done good; and to have done that which he and others pretended; but he joining with the covetous Priests and their Interests; to make his arm strong, thereby betrayed the Lord and his People into the hands of, sinners. And instead of removing Persecution, he caused new Acts to be made to Persecute by, and so brought a Curse upon himself and Family, and Tribulation upon those that trusted in him: And the Lord did often visit him with reproofs and instructions, until he hardened his heart against all reproof, and then was he given up of the Lord, and of his People, to his appointed end, as an Example to all Hypocrites and Treacherous ones.  
V. Again his second Parliament was called, and fat in the year 1654. In their days was not the Land eased, not freed from its bondage, and when they had let in the Priest's Spirits, and was incensed against the Truth, and intending to make Laws to Persecute, than were they broken, and their power taken from them, who in their day was warned, but did not the thing which the Lord required of them.  
VI Oliver's 3d. Parliament, which consisted of two Houses, sat in the year 1657. they more than any of the rest, did draw back into that which they had declared against, and they let in the Priests Persecuting Spirit, and made Laws for Persecution, and many were Imprisoned in the time of their Government, because for Conscience sake they could not pay Tithes to the Hireling Priests, and because they could not Swear, contrary to Christ's command, Mat. 5. And they had many warnings and admonitions from the Lord, which they rejected, and so the Lord rejected them, as from doing his work.  
VII. Then Richard Cromwell in the year 1658. was made Protector, whom the Priests flocked to as their Rock of defence, that he as their Joshua might lead them into their promised Land, which was but a Benefice of Tithes or Augmentation, their prayed for Inheritance, and they told him that the Gospel was bound up in him, and so did cleave unto him by Flatteries, as they did unto all the rest before him for their own ends; but the suffering seed of God, which could not Flatter him; was not set free: who freely declared unto him the word of the Lord, and instructions from the Almighty before his day was over.  
VIII. And again his Parliament sat in the year One thousand six hundred fifty nine, they continued and did not free the Sufferers, and imprisoned ones, who suffered only for the worship of their God, and for the exercise of a good Conscience; but they went on swiftly in the way of their destruction, to impose Worships upon people, and to decree unrighteous Decrees: and upon that Rock of Religion they were broken as others had been before them, though they were exhorted to righteousness, and told of the evil that did come upon them.  
IX. The ninth Government was again the Long-Parliament, who came in with great pretences and resolutions, and protestations to make this Nation a Free-Common-wealth, not only in Name but in Nature; And they begun well, and to call the prisoners up to London who suffered for Conscience sake, and freed some of them: and many of them intended to take away that great Oppression of Tithes, whereby much deceit, and many deceivers are held up in the Nation: and then the Priest's rage was kindled against them, and they cursed them in their pulpits, and preached up War against them, and themselves get Horses, Pistols and Swords to fight for their Tithes and Maintenance: and when they were routed, than they again petitioned the Parliament, some begging pardon, and some pleading not-Guilty: and the Parliament was so blind, that upon their Dissimulation they let in the Priests again; and begun to gratify the Priests, and establish Tithes, and then the wrath of God broke forth against them, and their Destruction was prophesied of, and told them that it should shortly come upon them, as it came to pass: because they would not receive the Lords Counsel in their day.  
X. Then the Army and Committee of Safety (so called) had the Power and Government in their hands, which they did not improve as they might have done for the liberty of the Subjects: neither did they receive that counsel from the Lord which would have opened their understandings how to have ruled for him, but with corrupt reasonings among themselves perverted one another, and confounded their own work, reasoning out the good and honest intentions of some that was amongst them, until they all became as a heap of Confusion, and their work broken to pieces. A just reward of their own devices, and following the counsels of their own hearts; neglecting the Advice of that Spirit of righteousness which should have led and also established them in the work of the Lord in the Nation: so as unworthy and disobedient were they cast out.  
XI. Then again the Long-Parliament had another day of Trial given them into their hands; but a mad zeal and fury attended them, against the honest and upright-hearted people; and the Fury of the Oppressor was highly exalted amongst them, burning like fire, in which they could not contain themselves, nor possess their own Spirits in quietness; in which fury was folly: the effects of which did betray and destroy both themselves and others. They being diverted from their first intentions, and desire after righteousness, a just recompense of reward for their disobedience came upon them, according to many true Testimonies from the Lords servants unto them; which if in time their ears had been open to the Lords instructions, and their hearts inclined to righteousness, that swift and sudden destruction had not so soon come upon them: but they being blinded with fury in their anger, would neither hear nor see that which was the effect of their own work, nor the Lord's hand of Justice near come upon them, as now they may consider it.  
XII. The Secluded Members then came in as a rod of God's anger, and of Justice, or a prey upon them; and it was manifest to the seeing Eye that God had turned his hand against all those which ha● abused his Power, and neglected his work, who had sought and set up themselves instead of the Lord and his righteousness: and now when the Lords hand is justly stretched forth to wound those that by him would not be healed, who shall forbid it, until the cause be removed, and they purged through judgement and suffering?  
And now unto you the present power, King and Parliament: be not highminded, but fear; be not lifted up, as though by your Arm, Power, and Policy, you had got a Victory; For it is Righteousness yet which the Lord doth require; and if by his immediate power (without your Sword) he have cut off all those that you might be grafted in: Consider therefore God's end in so doing; for it is by that immediate power of God (which hath broken them) that you must stand, (if you do stand) for God is the same; and will be to you as he hath been to others, as you answer or not answer his requirings: For it is not Persons that God accepts, but he that fears God and works righteousness, is accepted of him; therefore as you look to be established by the Lord, do righteousness, equity and justice to every man, without respect of persons: and according to the equal and Royal Law of God walk, doing unto others as ye would that others should do unto you. Take heed of imposing any thing relating to the matter of Worship upon the Consciences, le●● you kindle God's wrath against you, (as others have done) which will not easily be quenched; for upon this Rock have many been broken, and others wounded so, that they could not again be healed.  
And two things we would mind you of especially.  
First, That you are not come in by your own Sword or Power, but by a remarkable hand of God in such a way as neither yourselves, nor any other could have expected.  
Secondly, Consider what a flood of unrighteousness, licentiousness, and fl●shly liberty hath of a sudden overspread the Nation upon your coming in; which although it received some little seasonable curb by a Proclamation from King Charles (till which, scarce a man scaring God, and that could not join with them in their rioting and drunken healths, could pass the Streets in most places of the Nation) yet the body of that iniquity still stands in many places, as in May-games, Fiddle, Dance, Stage-Plays, and divers other ungodly vain Sports, by which Gods righteous Soul is still grieved, the Spirits of all people that truly fear God sadned, the weight of that wickedness which already lay upon the Nations mightily increased; quite contrary to what such a work as your coming in after such a manner required; All which speaks dreadful things against these Nations in the sight of many, who are most acquainted with God's fear, and have that Eye in them which foresees evil to come, in whose hearts and mouths it is now to warn you, in love to your own Souls, (who are in power to scatter such Wickedness) and the Nations peace and well-being, that the Wrath that is already threatened might be prevented from coming in your day. And we desire, that you may take more notice of the Lords warnings to you, than others have done that have gone before you, that God's hand and power be not turned against you, as it was against them.  
R. H.   

An Epistle to Friends.  
OH my dear and truly beloved Friends, by the holy Spirit of my Father is my heart freely opened and enlarged unto you, even in the love which is as a Fountain of Life which plentifully flows forth in the virtue of the Father in the hearts of the beloved children of God, which many Waters cannot quench, amongst such who have known the Lord in the outgoings of his Power, to be as the Morning to your souls; the virtue of whose Grace and Love hath been as a dew remaining upon your branches, and whose Doctrine hath even dropped as the rain upon your tender-Plants, that you thereby might be refreshed and nourished up unto eternal life; the Lord God hath honoured you with his presence, and hath often fed you with his living appearances and manifestations, and you have known what it is to drink of the pure Waters of Life, even from that living Fountain which doth always flow in the Spirit, by which there is pure and spiritual refreshment ministered unto the soul; and the Waters of Strife have ye refused, which doth corrupt those that drink them; and so as it hath been, so let it always continue, that you may be kept clean by the Word which you have heard from the beginning, and by which you have been gathered out of the World by the Word of his Power, and fed together as sheep of his pasture, and lambs of his Fold. So let not the feeling-sence of the lovingkindness of the Lord be forgotten, neither let the purity of your first love decrease; but let the dear love of the Father in the freeness of life, flow forth plentifully one towards another, which is the bond of perfection among the children of Light, by which you will come to be established in the free Spirit of the Lord, in the unity of Life, and in the fellowship of the Gospel, not being subject to change, or be moved from that Word and Spirit by which you have been taught and led in the way of Life, and by which you have known the mind of Christ; and by his gift of Righteousness which you have received, are you able to try every spirit (as you abide in it) whether it be of God, both as to Doctrines without, and as to motions within. So therefore let nothing move you nor unsettle your minds from that measure of Life which in all things is a perfect Instructor, which will keep you in a pure Dominion over all feignedness and formality, even to dwell in the substance, which is the holy life of the Son of God, where the true love, the heavenly voice, and pure joy is felt and known as in the beginning, always remembering how the Gospel in power came unto you, and how in fear and much trembling it was both preached unto you, and received by you, with the many blessed effects of its operation, working your conversation out of the earthly nature, & from the earthly body, into the heavenly body, in which you are able to take up his Cross (if it be daily) to follow him in the regeneration and newness of life, even from the true knowledge of him in whom ye have believed, and by whose power you stand: For when we consider the infinite deepness and largeness of that love with which we have been clothed (and have even covered others withal) and likewise the many experiences of the Father's dealings with us, in working all our Works both in us, and for us, this cannot but deeply engage our hearts unto him, how that ever since we have known him to be our Leader, he hath always gone before us, preparing our way, that we might serve him; he hath for his seeds sake even reproved Kings, and hath quenched the violence of fire that was kindled in many hearts against us; he hath by his Wisdom put to silence the ignorance of foolish men, that he may clear us from all their reproach: He hath not only kept us alive in our suffering under the Wrath of our Enemies, but in the power of his spirit made us to reign over them; and not only over our outward and open enemies, but also over the secret smitings of the wicked one, which would privily slay the righteous: He hath had a tender regard to his innocent ones, to keep them out of the snares of the betrayers, and to keep them in the unity of his power and love, in the which I speak unto you that know these things, whose ears the Lord hath so opened, that you can try Words; and whose eyes also he hath unclosed, that you can see that which causeth divisions and offences, contrary to the Doctrine of Christ, and avoid it; for hitherto, even until this day, have you learned by good experience, and some through sufferings, that whatsoever hath risen up to oppose the Lord in his Way, to quench the strength of his Love, or to break the unity of his people, whether it hath been by spirit or letter, under never so innocent pretences, the Lord hath brought it down, and confounded it, and made it to be as dust under the feet of his Saints; so that we may together say, to the praise of our God, that we know the depths of Satan, and are not ignorant of his devices. Therefore in the sense of this experience, put on strength, O ye Arm of the Lord, by which he will do great things, and through whom he will make his power known to the Nations, in setting up his Kingdom and Government, and his Peace, of which there shall be no end; Let nothing hinder the setting up of his Sceptre of Truth and Righteousness amongst you; and let the Life of Jesus in his Love and Power, reign over all the earthly spirits, and over the spirit of Jealousy, which is strong as death, and cruel as the grave; which being not received, it can hurt nothing but its own habitation in which it lodgeth. So keep yourselves pure in the love of God, and be not partakers of other men's sins, walking worthy of the holy and blessed calling in which the Lord hath given you an inheritance among the living. And dwell in the spirit of meekness, in which the Wisdom and Power of God you will feel, to the refreshing of your souls; for as you therein abide, you are our joy in the Lord, and a strength unto us in his Work.   

Another Epistle to Friends.  
IN the life of the Son of God dwell, that in it you may be made manifest unto all, answering the just, and reproving the unjust, for he is come to rule who must put down all rule and all authority under his feet; and in him is the living dominion felt, and the faith in the power, which overcomes the edge of the sword, and subdues Nations, in which is the dread of the Almighty to bring under the stouthearted even by the power of the holy seed which is spreading abroad in the earth for the finishing the Father's work in the earth, which all are witnesses of who do abide and walk in his light, where you may all enjoy your peace with the Lord, and be kept in his power, over the power and spirit of the world, in the everlasting covenant of light and life, where you may all feel the growth of the seed in you; into the Father's gift, which is the life immortal: so dearly beloved and truly begotten in my Father's love, dwell in that which gives you a sight, knowledge, and fee●ing of him who hath begotten you into a measure of his life, light, power, and image; and hereby will you all be united into one, serving one another in love, for God is love, and we are his off spring, and to the world is he manifest through us, as being his natural branches, and the breaking forth of his light and power, and is as set upon a hill, unto which all eyes look, and from which the sincere and tender take their example; so dear hearts in the path of the Just walk, which is a shining light which shineth more and more unto the perfect day, so as children of it all walk that you to others may be examples, and leaders out of darkness, and out of the ways of death, into the Kingdom of the Father, which stands in the Light, righteousness, and peace, and joy in the holy Ghost; in which the power and presence of my heavenly Father preserve you, and keep you in his living Dominion.   

Reason's why no Imposition ought to be upon men's Consciences by any but the Lord.  
1. BEcause no man can persuade the conscience of another either what God is, or how to worship him, but only the Spirit which God hath given to instruct man.  
2 Because to impose any thing upon another man's conscience either to do or practice, is not to do unto another as he would have another do unto him, and therefore is contrary to Christ's doctrine.  
3 Because all obedience or service that is thereby obtained, is for fear of wrath, and not from love, nor for conscience sake, and will but continue so long as that fear or force abides upon them.  
4 Because thereby no man can make an Hypocrite a Believer; but it is possible that thereby he may make many Hypocrites.  
5 Because that in all forced impositions upon men's consciences there is of the wrath of man exercised, which work● not the righteousness of God, but rather begets enmity one towards another.  
6 Because that men are not made thereby loving Subjects, but forced Slaves.  
7 Because that by the force of imposing any thing upon men many are thereby hardened in their hearts, and resolved to resist, when as by love and leaving them free, they m●ght easily be persuaded of that which otherwise th●y will not be.  
THE END.