An Answer to a Book, Titled, Quakers Principles Quaking: Subscribed by the name of one Ralph Hale, with an Epistle (so called) to the Reader, subscribed with the name of one Zachariah Crofton.  
A principle of darkness, deceit, and confusion in Ralph Hale, and his Fellow labourer in Satan's work, Zachariah Crofton, is discovered by the Quakers principle, and the Quakers principle doth stand against the power of darkness, and all the false principles in the world, them to discover and lay open.  
The Book was said to be modestly propounded by Ralph Hale, but in it I found so many lies, standers, and false accusations, with confused, vain, and frivolous words, as many of them is not worth mentioning; yet, lest the Author should boast in his mischief, I shall lay down something in Answer to some few of them, in respect of the number of them.  Psalm 9.15. The Heathens are sunk down into the pit that they made, in the Net which they hide, is their own foot taken. 
A servant to the least in the Household of Faith, and the least amongst his Brethren, whose name in the flesh is William Adamsor.  
LONDON, Printed for Giles Calvert, and are to be sold at his Shop at the Black Spread-eagle, near the West end of Paul's, 1656.   

Something in Answer to Zachariah Crofton, and his Epistle, as he calls it.  
ZAchariah Crofton, How far art thou from the example of Christ, who when he was reviled, he reviled not again; but thou hast here reviled them, that never reviled thee, and thine eyes did never see many of those call●d Quakers whom thou hast reviled, and called them Revilers; Is that the work of a plain man, that possesseth an honest heart, which thou hast reported thyself to be one of, in thy Epistle, as thou callest it, but it is both the wisdom and praises of a plain man, possessing an honest heart, to let another man praise him, and not his praises come from his own mouth, as thine doth.  
Priest. And first thou saith to the Reader, if he had been in any measure sensible of the World's Age, and time of the Church in which we have our being, and seriously observant of the Dispensations of Providence suitable to the seasons, he could not but have seen God's severity, and Satan's subtlety, as much as in any Age of the World.  
Ans. Zachariah Crofton, In this which thou calls thy Epistle, thou hast manifested thyself that thou hast not thy being in the Church which is in God, but of the Synagogue of Satan, and without God in the world; thou manifest thyself to have thy being, in that thou vents forth thy venom, and spews out thy poison in thy words, proceeding from the smoke of the bottomless pit: and if the Reader do seriously observe thy Epistle (as thou calls i●) he may see a bitter inveterate sp●rit of rage and malice lodged in thee, and as much of Satan's r●ge as possibly can be uttered in so much paper: like that wicked Tertullus, who said the Apostle was a pestilent fellow, when indeed it was his own condition; and so it is here with thee, for what thou seems to cast upon us, it is due to thyself; and if I should say no more in answer to thy Epistle but this, that what thou would cast upon us, it is thy own portion, yet the answer were just and undeniable, to all who have the eye of discerning open in any measure.  
Priest. And then thou goes on with an accusation, but hast not laid down at whom thy sting is shot for some space, and then thou gins to push with thy horns like a cursed Goat, at the Lambs of Christ, who in disdain are called Quakers; and thou says, Yet in all this hath not God's severity so much appeared as in the late upstart Quakers, by whom the Devil comes stealing into the Field, saith thou.  
Answ. Zachariah Crofton, I do believe that not only thou, but all the Parish-masters in England may truly say of that people called Quakers, as Ahab said of Micaiah, You hate them, for they never prophesied good to you, for keeping up tithes, hire, and augmentations; and Christ now being manifest in his servants, it is not strange that thou should call him the Devil, it is but the same title that thy Forefathers the Pharise●● gave him; and being manifest in his servants, he doth so torment the god of this world in he hirelings, that they cry loud for their gains from their quarters, as the manner of the greedy dogs ever was.  
Priest. Yet now to us how do they prevail? Too too much with too too many, saith thou.  
Answ. I say yet, for all that your blind eyes cannot see God's hand in it lifted up against you Phar●●h like ones, and his divine providence, in carrying on his own work, though you oppress the seed as much as you can, yet it increaseth so much the more, to the glory of God, and the torment of the Beast in you is begun.  
P●iest. They are to be pitied, not hated; they are to be prayed for, not preached unto; for the Devil that possesseth them is such as can be cast out by no other means save Fasting and Prayer, sayest thou.  
Answ. Zachariah Crofton, If thine eyes were but opened to see how thy own poor soul lieth in the death, thou would have then much cause to take thy pity a little rearer thee, and pity thy s●lf; for thy pity we disown, I believe it will prove not worth receiving: and for thy prayers, we do deny them; for the prayers of the wicked God will not hear; Isa. 1.15. John 9.31. and thou talks of Fasting, to cast out Devils; I say, what now? Wilt thou own Fasting? Is it not superstition with thee? Did thou not term it as superstition when we fasted, and now it serves thee to make a talk of thyself? But I will tell thee, if thy prayers and thy fasting will cast out Devils, turn thine eye home within, and cast out legion the●e first; but I believe thou w●ll but cast out a few Devils, or none at all; for Christ said, if Satan cast out himself, he is divided against himself. If thou hast an ear, thou may h●ar.  
Priest. And thou sayest indeed, Amongst other grounds of our compassion, this is not the least, that they enjoy too much liberty, sayest thou, and thou seems to be troubled at it, that men will not show us such pity, as to subject us to a Bedlam discipline.  
Answ. Zachariah Crofton, It seems thy compassion would not afford us our liberty, and if thou ●ad as much power in thy hands, as thou seems to have of a cru●l sort of pity in thy heart, thou would bring us to a Bedlam Discipline: I say, if this be thy compassion and pity, let i● be to thyself, it is fit thou should be pitied first thyself, seeing thou would take such pity on strangers whom thou knows not; and if thou chance to take thy lodging in that place where thou wouldst have us pitied, then remember that God is just, in reaching thee a taste of Hamans' cup; and if God had not put a Bit into thy jaws, and a hook into thy Nostrils, to draw thee back from thy cruelty, and so limited and chained the power of the murdering prince of darkness in thee; I pray thee what height of mischief would thy cruelty have reached unto where it l ghts, if thou had power to act it, seeing thy compassion and pity would not afford a harmless and despised people their liberty, but thy pity would subject them to a Bedlam Discipline? Here thou shows thyself to be of thy old grandfather Cain, who was active in mischief and murder, a cruel and envi us man, like thyself; but here thou truly fulfils that Scripture Prov. 12.10. The tender mercies of the Wicked are cruel.  
Priest. And thou vents forth a long Oration of foaming smoky words, in reviling the Light, with as scornful Titles as possibly the Devil can invent; and thou sayest, The Light drives the soul from every duty.  
Answ. I say for the soul, first know what it is before thou talk of its Daties; and first know thy own duty, to cease from lying, for that the light drives the soul from every duty, that is one of thy lies; it is darkness that drives from good duties, and not the light.  
Prie. The subjects of it sanctifies no Sabbaths, saith thou.  
Answ. I say, whether we who are called Quakers, or you who accuse us of Sabbath-breaking, do more truly sanctify a Sabbath, let all that read these following words consider: First, Do not your hireling parish-masters on that day that you call your Sabbath, sell the stuff that they have stolen and bundled together, I mean their Sermons, as they call them; some say they invent them by study, but I say they rather gather them by stealth out of old Authors, and other men● labours; and so are they that steal the word from their Neighbour's, and say, the Lord saith it; and the Lord never spoke to them: And do not they take fifty pounds, an hundred two or three in the year, more or less, as they can get, for the work that they generally do on that day? Do they not make it their Market day to sell their stuff on? Is th●s to sanctify a Sabbath to the Lord? And do not the people that follow them, and so much cry them up, think their own thoughts, speak their own words, and do their own works on that day? Nay, Do not many of them use vain drinking, vain gaming and sporting on that day? Will they not go to a Steeplehouse one part of that day, and spend the rest of it on their own lusts or labours? Is this to sanctify a Sabbath to the Lord? And thus both priest and people are profane: And whether do you believe that Christ suffered, and risen again, by which the worship was taken from the seventh day, yea or nay? And if Yea, then do thou prove where it was tied to one day above another again, by any command in Scripture, as a day in seven; The Apostles held their meeting on the first day of the week, and on other days of the week, and so do we; what hast thou now against us concerning the sanctifying of a Sabbath? We wait on the Lord in filence, as his Spirit guides us; and we worship him in Spirit, and as he reveals his word to us, we speak as his Spirit gives us utterance, both in praises and in prayers to our God on the day which he hath chosen to himself; and so do we celebrate an everlasting Sabbath unto the Lord our God, on the mount of his Hol●ness, where the day is without night  
Priest. Seeks not God at any time in Prayer, saith thou.  
Answ. I say that is another of thy lies, as they can w●tness who have been at our meetings.  
Priest. Craves not so much as a blessing on their meat and drink, sayest thou.  
Answ. That is another of thy lies, as many can witness who have eaten with us, though we do not utter words outwardly at all times that we eat, according to the expectation of some men, whose tongues are at their own or other men's command, who have not the word immediate from the Lord, but their own invented words, and so they can utter that when they please; or if another man bid them, when he please●h, than they can either crave a blessing, or give thanks, as ye call it; and such craving as this, which stands not in God's counsel, but in m●ns customs, fashions, and wills, we do utterly deny; and the example of Christ we own, whose example we follow in our measures, to the glory of his praises.  
Priest. In a word, it throws off every Act of Religion, sayest thou.  
Answ. It seems that the Father of lies is so fully seated in thee, that he hath brought thee to his will, to vent forth thy lies, for this is another of them; the light keeps all them that are guided by it, in the pure Religion, to relieve the strangers, widows, and fatherless; and the light keeps them unspotted of the world, who are guided by it: and the light denies all hypocrites and liars, like thyself, who hath not power over their words, all whose Religion is vain.  
Priest. And thou accusest us, that we reprove the very worship of God.  
Answ. Zachariah Crofton, if the worship of God had stood in lying, thou had been grown very high in it, and that God that gives thee to vent forth these lies, and his worship we do reprove and deny: and the God Truth, and holiness, and his worship, which stands in spirit and truth, which Christ speak o●, we do own; but the worship of the god of this world, which stands in men's wills, in outward forms, times, and customs, observing of days, months and times, of eating and drinking, and outside washings, sprinklings, dippings, plungings, and the like outward, dead, helpless, and needless shadows we do reprove, and do deny them.  
Priest. And thou accuseth us, that we reprove Prayer, Reading, Hearing, Receiving of Sacraments, and so forth.  
Answ. I say, that ever we reproved the prayers of the righteous, that is another of thy lies; for we own it both in heart and voice, but the Prayers of such liars as thou art, and vain repetition of words, we reprove and do deny them: and for thy saying that we reprove Reading and Hearing, that is more of thy lies; for reading of the Scripture, and hearing of them read in the measure of the Spirit that gave them forth, we do own: and for receiving of Sacraments, for which there is no Scripture, we reprove and do deny it, and return them back to the Pope who invented many of them; and the true Baptism and the Lords Supper according to the Scripture we own.  
Priest. Even all the practices of Piety they decry, sayest thou.  
Answ. Zachariah Crofton, that is another of thy lies; thou labours hard to get thy measure full; where did either thou, or any man else, hear any of us speak against a godly and pious life, but thy practice of lying we do decry: what a nest of lies hast thou hatched here in a matter of fourteen lines compass?  
Priest. And whereas thou sayest they leave all men in the dark what they mean by their light.  
Answ. I say, we mean by the light what John and Christ spoke of it, and the light which we own and speak of, is the light of Christ Jesus, the everlasting Covenant of light in him was life, and that life was the light of men; this is the light which we own and speak of; and though it shines in the darkness, yet thou natu all man, who loves darkness, and delights in lies, thou dost not perceive the things of the Spirit of God; for the light, if thou love it, it will lead thee out of darkness, and out of such cursed lying as thou lives in: and if thou walk contrary to it, it is thy condemnation to condemn thee for ever from the Lord God, and from the glory of his presence; and though thou now lives in thy envy and mischief, inventing of lies, yet when the day of thy trouble cometh, then shall thou know what is meant by this, except with speed thou repent.  
Priest. Doth the light of Nature give liberty to women to be common Controulers, and ordinary speakers, saith thou?  
Answ. Zachariah Crofton, (Whatever) that which thou c●lls the light of Nature gives, yet God gave liberty to the male and to the female to have dominion over the Beasts, therefore the female may control the Serpent wherever he is; his head must be broken by the seed of the woman: and I tell thee, as pure glad tidings as ever was preached to mankind, that was a living Christ risen from the Sepulchre, was first declared by Mary unto men, before the men knew it; and would not that which thou calls the light of Nature, have given liberty to Mary to speak, than (if it would not) it is nothing but darkness put for light.  
Priest. But is not silence the duty imposed, and property adorning that Sex, sayest thou?  
Answ. For the Sex thou may take it to thyself, for thou talks like a Sectarian; but for silence, it neither is, nor never was imposed upon all the Female; Your Daughters shall Prophesy saith the Lord: Joel 2.28. I permit not a woman to speak in the Church, saith the Apostle; I say, no more do we, but we permit Christ, who is one in the male and in the female, to speak in his Temple, whether in male or in female: and dost thou not believe that Christ shall be form, as in the male, so in the female: and if so, then who art thou that would impose the women to silence, when Christ is form in them? Paul writ to those women that helped him in the Gospel: those are the self lovers, covetous, boasters, and proud blasphemers, and house-creepers, that would keep silly women ever learning, and never come to the knowledge of the truth: see 2 Tim. 2. to 8. and seeing you say silence is the duty imposed on them, see that you be no more angry with them for not speaking to you, when nothing but your wills requires it.  
Priest. But will not the Heathens reject the Religion which is enforced with feminine voice, sayest thou?  
Answ. I say yea, the heathens will reject it; that is proved in thee, and many more of the heathens in England, you both reject and rage's against the pure Religion, with what voice soever it comes; but they who are not heathens, that knows God, they receive it in due time, though you heathens reject it, and rage and roar at them for receiving of it.  
Priest. But they go from Country to Country, and from Nation to Nation, sayest thou.  
Answ. I say, is that any thing but what Daniel said should come to pass? Many shall run to and fro, and knowledge shall be increased, Dan. 12.4. But I believe the greatest thing that troubles thee, and all the Parish-masters in England in their going, is this, they are often moved to declare against hypocrites, and such as seek their gains from their quarters, as tithe, hire, and augmentations; if they did but cry this up as much as they cry it down, would they not be more born with by the parish masters? give an honest true answer.  
Priest. And thou sayest, They cursedly revile, rather than convincingly reprove.  
Answ. I say, that is false, it is the fool that saith so, for whose back the rod is prepared; he hath reproof, and terms it as cursed railing; yet if they did rail, as they do not, thou should not have judged them for it, left whilst thou judgest them, thou condemnest thyself; for hast thou not called them black mouths, possessed with Devils, and the like? Is not this railing language that thou useth to others? For shame speak against railing no more, till thou hast reform it in thyself, for thou art inexcusable O man that judgest another, and dost the same things thyself, for in that thou judgest them, thou condemnest thyself, Rom. 2.1. Read thy portion here, and own it, it is pla●n enough, and due to thee.  
Priest. And thou bids the Reader give thee leave to prescribe him some few Ru●es for his preservation; and first thou bids him set Reason in its Throne, and thou talks of rational faculties and powers of discerning, discovering and determining the things which God and Nature hath given him; for observe (fayest thou) the Devil blinds this eye, and dethrones this Judge, when he advanceth the pretended light.  
Answ. I say to the consuming lake, with all the robbers that thou advanceth and setteth up to judge and determine that which God gives; Art thou setting up reason, and thou knows not what to judge? Must any thing be Judge but Christ alone? Is n●t a●l judgement given to the Son of God? Yea, and cursed thou art that sets up any thing else to judge and determine the things that God gives: and for Nature, let that be silent in giving good gifts, good gifts are the gifts of God alone, there is nothing else gives them, though thou would set up nature as another giver, and in the naturals thou art, a natural man, and perceives not the things of the spirit of God, and to thee they are foolishness, as they were to thy forefathers.  
Priest. When you are mad, you may be brought to do any thing, sayest thou.  
Answ. I say we think it not strange that thou shouldest term us as madmen; it is no more than the Pharisees thy forefathers said of the Apostle Paul, and Christ himself; and we must expect the same portion from the same generation of vipers and evil doers, and it is our joy, that with Christ we may suffer and reign.  
Many more of thy reproachful lies and false slanders might I mention; as thy saying we dis-own the Scriptures, and the like; but thus shall I leave thy bundle of lies, and reproachful false and vilifying words, and proceed to Ralph Hales book, and see what stuf is thereïn, and of what force it is.  

RAlph Hale, I have perused thy book over, and in the front, or first words that I found, thou seems to me very highly to boast of some great piece of work done by thee, by which the Quakers principles, as thou calls them were like to be overthrown; Titleing thy Book, Quakers Principles quaking; But now if it fall out with thee as it did with Haman, thou mayst blame thyself for it; and if thy own weapons do cut off the head of thy boasting, then remember what David did to Goliath.  
Hale. And in the Title page thou saith, Modestly propounded by Ralph Hale, an affectionate lover of Truth, Admirer of sincere saving light, etc.  
Answ. Ralph Hale, If this be thy modesty in which thou hast propounded this stuff in thy book, thou may yet go and learn what modesty is; for here all may take notice of thy gross darkness and confusion: Th●u say h thou loves the Truth, and yet admires of sincere saving light; I say, observe these following words; Christ said, I am the Truth and the Life; John 14.6. and John said, That life was the light of men, John 1.4. and Christ himself said, I am the light: John 8.12. Observe here, Christ said, I am the Truth; and Christ said, I am the light: and to us this light is sincere, true, and saving, though thou admires thereof as thou saith: Now all may take notice what love thou hast to the truth, that puts a difference between the truth and the light; and saith, Thou art a lover of the one, and yet an admirer of the other: but if thou had loved the truth, or known it, thou had loved the sincere saving light also, for Christ is the Truth, and Christ is the sincere saving light: and thou saith thou admires of sincere saving light, but thou art not the first that was of that generation that were despisers, wonderers, and admirers of Christ, who is the sincere saving light: Herod thy forefather, and all Jerusalem with him, were put into as great admiration and trouble as possibly thou can be now, when they heard of Christ who is the sincere saving light: Repent thou with speed lest thy end be like Herod's.  
But before I go any further, remember that in the 25th page, there speaking of the Scriptures, to be the Law and Testimony, thou sayest, what ever pretended colour you put upon it, if it be not Law and testimony proof, I shall give no credit to it, saith thou; Now I say, if that which thou affirms in thy Book cannot be proved by Scripture, thou should not think much at me for denying it, and turning it on thee again as false, seeing thou hast owned the Scripture as the Rule and Touchstone to try words by, and except thou be a liar, thou wilt give no credit to what thou hast affirmed that cannot be proved by Scripture.  
And in four pages thou prints the Quakers paper, as thou calls it: and in the fifth page, where thou speaks of an answer to it, thou arr talking of the bended knees of thy soul.  
Answ. Ralph Hale, here I charge thee to be one that speaks of what thou knows not, in speaking of the soul; and whether thou speaks good or evil of it, thou speaks of what thou knows not: and in the Title page of thy book thou sayest, they speak evil of what they do not know; take that to thyself, and own it, until thou can give an account what thine own soul is.  
Hale. And thou sayest thou looks upon it to be very dangerous piece, to break and rend ourselves from the Church of God.  
Answ. I say, so do I too; but to departed from hypocrites, and false hirelings, and such as seek their gain from their quarters, which the Prophet called Dogs, and such as Christ declared against, who have Greetings in the Market, and are called of men Masters, I count it no danger to departed from such, but a good duty, which the Scripture joineth upon us; for after the Apostle hath reckoned up several evil workers, he saith, from such turn away. 2 Tim. 3.5.  
Hale. And thou sayest, thou art able in some measure to distinguish between the Word of God, and God the Word.  
Answ. I say, the Father and the Son is one, and the Son of God is the Word of God, Rev. 19.13. his name is called the Word of God, and the child of God will give that name to none but the Son of God alone; for the father hath given him a name above every name, Eph. 2.9. and whereas thou hast said thou art able to distinguish between the Word of God, and God the Word, and yet hast laid down no distinction how they may know the one from the other by their several grounds, foundations, and natures, several operations and workings in the creature, and what difference betwixt them, and how it may be known; I say thou art but a proud boaster, a sayer, and not a doer; when thou should lay down thy distinctions, thou puts it off with a shuffle, and talks of the Bible being the external Word, and such strange words as these, and so saith nothing to the purpose.  
Hale And whereas thou affirms the Bible to be the Word of God or the external Word, as sometimes thou terms it.  
Answ. Ralph Hale, why wilt thou talk of the Bible being the Word of God, or the external Word, for thou wilt give no credit to what thou hast spoken, except thou be a liar, for thou hast made that null and void by thy own rule in thy book, that is not law and testimony proof, there is no Scripture that saith the Bible is the Word of God, or the external Word; and in the 25. page of thy Book thou sayest, if it be not Law and Testimony proof, thou wilt give no credit to it: and I say, thou had as good prove thyself a cheat, as yet again prove thyself a liar.  
Hale. And in the 6 and 7 pages thou art reckoning up those Titles that God gave to his Ministers both of the Law and Gospel, as thou sayest.  
Answ, Ralph Hale, What have such hypocrites, dogs, and hirelings as seek their gain from their qua te●s, to do with those Titles that God gave to his Ministers that abode in his Doctrine? And what hast thou to do to give those Titles to them that practise the same things that the dogs and hirelings did? For when Christ found such as stood praying in the Synagogues, and had greetings in the Markets, he gave them the Title of hypocrites, and forbade their ways, and the same Spirit will give them that do the same things, the same Titles now.  
Hale. And thou says, May we not conclude with our Saviour's own words, He that hears you, hears me; and he that despiseth you, despiseth me?  
Answ. Ralph Hale, thou art in a great error or mistake if thou think that Christ spoke those words to such hypocrites and hirelings as send men about their quarters to gather them in Calves, and Geese, and young Swine for their preaching; they were not so swinishly minded that Christ spoke those words to, they coveted no man's gold nor silver, and if they had food and raiment, they would be therewith content; but the dogs will never be content, and here take heed thou have not called evil good, and good evil: remember thou hast denounced a woe in the Title page of thy book, to them that do so; and all who have an eye may here see that woe meet with thee, and everlastingly it is thy portion, except with speed thou repent.  
Hale. And in the 8 page thou sayest, thou would gladly know whether we will acknowledge the whole Scripture to be the Word of God, or no, I mean the whole Bible, sayest thou.  
Answ. I say, if thou mean that the whole B●ble is the Word of God, I say Nay; for I do acknowledge no God but one, nor no word of God but one, and Christ is that Word, the Bible is no more than a true declaration of what it declares; the Bible ●s a declaration of those words that God spoke, but not the whole Bible; some p●rt of it is a declaration of those words he devil spoke, Luke 4.3. & 6. the devil said unto him, If thou be the Son of God, etc. and the devil said ●nto him, All this power will I give thee: Is this the words of God, or the words of the devil? And further, if I should say that the Bible were the Word of God, thou would give no credit to it, except thou be a liar, for there is no Scripture saith so, and in the 25 page of thy book thou sayest, if it be not Law and Testimony proof, thou wilt give no credit to it; for shame do not m●ke thyself a liar, lest whilst thou goes about to make the Quakers Principles quake, thou break thy own in pieces.  
Hile. And in the 7 page thou said, the ministers work is for the perfecting of the Saints, for the edifying of the Body of Christ, which is the Church, sayest thou.  
Answ. I say, if the Ministers work be for the perfecting of the Saints, and for the edifying of the Body of Christ, then see that thou do not deny perfection in this life, lest thou leave the Ministers neither time nor place to do their work in, for the work that the Ministers doth, they must do it in this life: The dead that die in the Lord rest from their labours, and their works follow them: Rev. 14.13. there is no perfecting of the Saints in the grave: and for the Body of Christ, which thou sayest is the Church, it is risen from the grave, for the Church is in God, therefore see that thou do not leave the Ministers their work to do after this life.  
Hale. And in the tenth page line the 14. thou sayest, (But you say this Law so much insisted upon, together with the Priesthood of it, is changed, and the Commandment disannulled, and this you bottom upon Hebr. 7.12. and 18. sayest thou.  
Answ. I say here let all take notice, that the very same words that we bear witness to, that is the changing of the Law and Priesthood, and the disannulling of the Commandments, and that on which we have bottomed it, as thou thyself art forced to confess they are plain Scripture words without adding or diminishing, as they are written in Heb. 7.12. and 18. and here again let all take notice what Spirit thou speaks from, that by thy enchantment would make it seem as though the Law and Priesthood were not changed, and the Commandments not disannulled, except in such sancies and imaginations as thy vain mind can admit of and so would prove the Apostle a Lyar.  
Hale. And whereas thou sayest thou dost affirm that Moses, and the Prophets, and the Gospel are all one in substance, and in effect the very same.  
Answ. Ralph Hale, thou dost affirm that whereof thou knows nothing but by hear-say, thou never yet came to Christ, who is the Gospel, and there is no other Gospel, nor to the Prophets, nor to Moses estate, but thou art between Adam and Moses, and there death reigns over thee, and if thou might not have talked of Moses, the Prophets, nor the Gospel, till thou had known Moses to give a Law against sin, and the transgressor in thee, and the Prophets to denounce God's judgements against sin in thee, and the Gospel of peace that makes free from sin, we had not found so many Scriptures wrested in thy Book, by adding thy cursed meanings, and the plagues of God must be added to him that adds.  
Hale. And in page 11. line 15. thou sayest, in respect of order of the Priesthood it is not changed; with the next words thou confutes that again; for (saith thou) Christ is a Priest for ever after the order of Meschisedec: and in page 15▪ two of the last lines thou sayest, Christ is a Priest not after the order of Aaron, but after the unchangeable order of Melchisedec.  
Answ. Ralph Hale, Is this the modesty that thou talks of in the Title page of thy book, in which thou propounds this stuff? Thou here confesses that Christ is a Priest, not after the order of Aaron, but after the order of Melchisedec: Now let all consider whether the Levitical Priesthood of Aaron's order under which the Law was given to the people, was not changed when another Priesthood was risen, called by the name of another order, the one being called by the order of Aaron, and the other by the order of Melchisedec, as in Heb. 7.11. which thou thyself art forced to confess that Christ is a Priest not after Aaron's order, but after the order of Melchisedec; though before in page 11. line 19 thou said in respect of the order of the Priesthood it is not changed: And here all may take notice of thy spirit of consusion, and what saying and unsaying of a thing thou makes: But when the Leopard is without spots, then will that nature that thou lives in be without confusion.  
Hale. And thou sayest, Tithes of Divine Right do belong to the servants of Melchisedech's order.  
Answ. I say, if Tithes belongs to the servants, than the Masters have nothing to do with them, therefore see that you give not them to them that are called masters; for by thy own rule they do not belong to masters, but servants; and the servants of Melchisedeches order, who are Ministers of the Gospel, they neither do, nor never did demand them, but will be content with Gospel wages: If we have food and raiment, let us be therewith content, 1 Tim. 6.8.  
Hale. And thou sayest, I might instance the Sacraments of old under the Law.  
Answ. Ralph Hale, Where is now thy modesty that thou talks of in the Title page of thy Book, in which thou propounds thy stuff? It is far from modesty to make lies, and here thou d●st both make and instance lies, for there is no such thing as a Sac ament ever men ioned in all the time under the Law, therefore that is not Law and testimony proof, then wilt sure give no credit to it for shame, lest thou make thyself a liar; and thou must here either prove thyself a liar, or thy book a cheat; for in page 25. thou sayest, if it be no● Law and Testimony proof, thou will give no credit to it: and here consider whose principles thou makes to q ache.  
Hale. And thou talks of two Sacraments more, and calls them those two Sacraments that Christ instituted.  
Answ. Ralph Hale, thou here again wants that modesty that thou talks of in thy Title page of thy book, to propound thy stuff in, for here thou hast propounded two lies, and thou cast them on Christ, which is furthest of all from modesty for thee to belly Christ; for Christ never spoke of such a thing as a Sacrament in all the Scriptures, but thy grandfather the Pope invented Sacraments, and you plead for a remnant of them; but the Pope and all his Sacraments we do deny, and the true Baptism and the Lords Supper according to Scripture we own.  
Hale. And thou hast wrested the Scriptures so long by thy cursed meanings added to them, to disprove the Apostle, who said there is verily a disannulling of the Commandment going before, and he lays down the reason, for the weakness and unprofitableness th●reo●, H●b. 7.18. ye thou having thy understanding darkened, thou breaks forth and saith, where lies now the disannulling of the Commandment, except in the sense before mentioned, sayest thou?  
Answ. I say the disannulling of ●he commandment stan●s now in the blood of Christ, the everlasting Covenant of light, life, and peace, where i● stood before thou begun to wrest these Scriptures to thy own destruction.  
Hale. For as to the total annihilating, disannulling, or destroying the Law, our Saviour disclaims it in his own words, sayest thou.  
Answ. I say, what cunning crooked turns and gins the serpent takes in thee, to smite the innocent with thy tongue! Here thou leaves forth our words, and mentions what will make for thy wicked purpose, and thou gives an answer to that; and then sayest, it is an answer to the Quakers paper: Was there such a word in all th●t p per, as that the Law is destroyed? Wilt thou suffer the Devil forge his lies upon thy heart, and then make thyself his servant to cast them upon us by his and thy Devilish enchantments? Did Christ ever disclaim the changing of the Law and Priesthood, or the disannulling of the commandments going before? and that was the thing we spoke of, and not the destroying of the Law, as the paper itself in thy book printed stands a witness against thee.  
Hale, And thou sayest the Ministers of the Gospel are servants of Melchisedeches order.  
Answ. Ralph Hale, Ministers of the Gospel be servants, then that is one clear mark by which they may be known from those hypocrites, dogs, and hirelings that have greetings in the markets, and are called of men Master: Doth this make the Quakers principles quake, or it cuts your own principles down, let all judge? That this is the thing that the Quakers do affirm, that the Ministers of the Gospel should not be called masters, but should be servants; Therefore see thou write the Priest of Leverpool, Master Fog no more in thy Books, lest thou shame him.  
And thou pleads, That Tithe of Divine Right belongs to the Ministers of the Gospel.  
Answ. Ralph Hale, That is the thing that thou hast yet to prove, I deny it.  
Hale. And thou sayest, the way, form, and kind in which the Ministers wages ought to be paid, is not so clear from the New Testament as from the Old.  
Answ. I say, the way, form, and kind in which the Ministers wages ought to be paid, is as clear from the new Testament, as Tithes was from the old; but the greedy Dogs and hirelings will not be content with the wages that Christ appointed to the Ministers of the Gospel: Is it not written, Provide neither gold, nor silver, nor brass in your purses, nor scripps for your journey, neither two Coats, nor shoes; for the workman is worthy of his meat. Matth. 10.9. and 10. Luke 10.7, 8. Eat such things as they give, for the Labourer is worthy of his hire: And into whatsoever City ye enter, and they receive you, eat such things as is set before you. Thus you see that the hire or wages that the Lord appointed, was to eat, and be satisfied, as before mentioned, they should not provide aforehand, but as the Lord appointed them, yea to a coat or shoes, they were not to go beyond his appointment, but to be content with sufficiency for the present; therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink, nor yet for your Body, what ye shall put on. Mat. 6.25. and verse 28. Why take ye thought for raiment? Consider the Lilies of the field, etc. and verse the 30, 31, and 32. O ye of little faith. Therefore take no thought, saying, What shall we eat? Or what shall we drink? Or wherewithal shall we be clothed? For after all these things do the Gentiles seek; and so forth. Thus we see the Ministers wages ought to be paid, set down by Christ himself; and methinks Christ's own words should take place with thee; but indeed it is the Prophet said, the Dogs will never have enough, Isa. 56.10, 11. but tell me if this wages that Christ appointed for the Minister's of the Gospel, had been of a greater value, or a greater proportion, and had exceeded tithes in proportion, as far as tithes exceed a sufficient maintenance of food and raiment, dost thou not believe that those called Ministers in England would have pleaded up the maintenance that Christ had appointed, as highly as they now do Tithes, and have denied Tithes, as clearly taken away, except they could have had both? Let all consider this.  
Hale. So then, we see it pleased the most wise God, whose is the earth, and the fullness thereof, to appoint such a proportion as the tenth part, both before the Law, and under the Law, and never after expressly did take it off, saith thou.  
Answ. I say, to that which thou calls before the Law, I shall answer thee in due time, if God will; and that which thou call under the Law, I say God did not appoint it for the Priests only, but for a due preparation f●r meat and drink for the strangers, widow, and fatherless, and the Levite, because he had no inheritance among the rest of the people, he was not to be forsaken, but to eat and be satisfied, as well as the strangers, widows, and fatherless; Deut. 14.27, 28, 29. and in Mal. 3.10, it is again clearly proved, that tithes was appointed for a due and full how Christ not only forewarned his Ministers that they should not possess gold nor silver, but also forewarn them that they should not provide beforehand for food and raiment; and we find them as truly observing it: If we have food and raiment, let us be therewith content: 1 Tim. 6.8. and the workman is worthy his meat, saith Christ; Is not here a clear way, form, and kind, in which preparation for meat in the Lord's house; Bring ye all the tithes into the store-house, that there may be meat in my house, saith the Lord; and the sons of Levi who receiv●d the office of the Priesthood, they might by that commandment take tithe of the people according to the Law, whilst that Commandment was of force, but this doth not make that the Ministers of the Gospel should t●ke tithes, and contrary to that commandment or custom in those days, purloyn it to their own ends, and spoil, defraud, and oppress the poor strangers, widows, and fatherless, by tyranny, cruelty, and oppression, and then creep into their particular houses, and live like fed hogs, of that which poor men labours for in the sw●at of their brows, and sometimes with thin coats, and slender diet, and truly the Priests of England have exceeded their forefathers, all the false Prophets, dogs, and hirelings that ever went before them, in tyranny, and abominable oppression, in sueing men at Law for Tithes, and sometimes valuing the thing near to twice the worth, and then take triple damage, according to that unjust valuation, and se●ze upon their goods, and take them away upon that unjust account, which is contrary to the just Law of the Nation: This was done by Priest Whithed for one amongst the rest, priest at Halton in Lancashire, near Lancaster, and haling men's bodies into Prison, and the like savage Tyranny as was never done by any of the false Prophets their forefathers, and thus lives the hirelings in England, instead of feeding the poor with Tithes, they spoil the poor for Tithes: now the Priests under the Law were to eat and be satisfied, even so hath the Lord ordained, that they that preach the Gospel, should l●ve of the Gospel, for the workman is worthy of his meat, Mat. 10.10. And, have we not power to eat and to drink, saith the Apostle 1 Cor. 9.4. and again, it is written in the Law of Moses, Thou shalt not muzzle the mouth of the Ox that treads out the corn: Now we know, and I hope so do you all, that the manner of that ●x●mple of the Ox's, that he should eat end be satisfied, and not to have a great deal more than is need ul, to spoil and lie by him, whilst the rest of the exen were l●ke to st●●v● with want; I speak this by way of comparison, I know the Apostl s spoke for the Mi●isters s●ke only, and I 〈◊〉 so do you all, that their mouths might not be ●●sled or straitened, to eat and be satisfied, and have a sufficiency for fo●d and ●ayment: I pray you see this c mparison of the Ox●● Thou shalt not muzzle the mouth of the Ox, etc. and compare it with other Scriptures, and you shall prau●ly see, that God's minister's that he appointed to wait on his service, were only to have a sufficiency for food a●d raiment, and were t● be ●herewith satisfied and content; and you shall find that the Tithes were appointed for a due preparation of meat in the Lord's house, and the greatest part for the maintenance of the poor strangers, widows, and fatherless, and the Levi e, because he had no inheritance with the rest of the people, he was not to be forsaken, but to eat and be satisfied. Now I say, compare that of the Ox, Thou shalt not muzzle the mouth of the Ox, compare it with 1 Cor. 9.7. Who plants a Vin●ard, and eateth not of the fruit hereof; or who seeds a flock and eateth not of the milk of the flock? and ver. 4. Have not we power to eat and drink? and having food and raiment, let us be therewith content; 1 Tim. 6.8. compare th●se with Deut. 14. and the 29. The Levite because he hath no part nor inheritance with thee, and the stranger, and the fatherless, and the widow, which are within thy gates, sh●ll come, and shall at, and be satisfied; Thus you see, that all along both under the Law and Gospel, God's ministers were to have a sufficiency for food and raiment, and were therewith to be satisfied and content: and here in Deut. 14.26. the Levite was to eat, and he was then to be satisfied: Observe these words, Even so hath the Lord ordained, that they which preach the Gospel, should live of the Gospel; and having food and raiment, let us be therewith content, saith ●he Apostle: But I s●y the dogs will never be coatent, for they will never have enough, saith the Prophet, Isa. 56.10, 11. and if a man should throw all the meat that he had amongst many dogs, they would fall out about it. I pray you see what your Priests do about Viccarages, Parsonages, and the like gains which they seek from their quarters, do they not fall out about them? and it is no new thing to be troubled with such greedy dogs as seeks their gains from their quarters, it is as old as Isaiahs' Prophecy, provable; and I say, he that takes more than food and raiment for preaching, he is out of the example of the Gospel Ministers, and in the example of the dogs that Isa speaks of, and so one of them se●king gain to himself.  
Hale. And thou saith that God appointed the tenth part to be paid under the Law.  
Answ. So did God appoint outward Circumcision under the Law.  
Hale. But God appointed the tenth part to be paid before the Law, saith thou.  
Answ. I say, that ever God appointed it before the Law, that is left to thee to prove where, and when, and by what rule or command he appointed it; and I say, God did not only appoint Circumcision, but he gave Abraham an express command not to neglect it, he nor his seed after him, in all their generations: And the uncircumcised manchild, whose flesh of his foreskin is not circumcised, that soul shall be cut off ●r●m his people, he hath broken my Covenant saith the Lord, Gen. 15. from the tenth to the fourteenth, and this you can well agree to, that the outward practice thereof is taken out of the way, blotted oat, and nailed to the Cr●ss; for this would bring you little gains from your quarters, but Tithes you say must needs of Divine Right be kept up but if it be not for filthy luc●●s sake, let all honest hearts consider.  
Hale. And thou affirms that tithes, or the tenth part, was never expressly tak●n off.  
Answ. I say Tithes are as fully taken off, and it is as provable as the worship is from the seventh day, and as outward Circumcision is taken off to all that believe that the Lord Jesus Christ suffered for man's redemption, and role again the third day; for one and the same Christ that finished and took off the one, he finished and took off the other at the same time, for saith the Apostle, Blotting out the hand-writing of ordinances, and nailed it to his Cross; Col. 2.14. and having abolished in his flesh the enmity even the Law of Commandments contained in ordinances, Eph. 2.15. and again, If ye be dead with Christ from the rudiments of the world, why as though living in the world are ye subject to ordinances? So we see that the hand-writing of ordinances is not only blotted out, and nailed to the cross, Col. 2.14. and the law of commandments contained in ordinances abolished, Eph. 2.15. but the Apostle so clearly disclaims all outward dead ordinances, that he demands of him a question why they would be subject to ordinances? Col. 2.20. so it is clear to all who do not make themselves wilfully blind, that the ordinance of tithes, as well as other things is blotted out, taken off, and the practice of them clean given over, either receiving or demanding of them, till the Pope brought them up again for the maintenance of Prelates, Priests, Jesuits, Monks and Friars and now the hirelings cries loud for them.  
Hale. Besides this, Abraham in whose loins Levi was, paid Tithes to Melchisedec before the Law was given, saith thou.  
Answ. I say Abraham freely gave a gift to Melchisedec, and he might have kept it ungiven, without breaking any command of God for any thing that we read of, and seeing thou hast appealed to that free gift, first see the cause that brought it to pass in the outward, and do thou begin in order as tithes came to M●lchisede●, and let the Priests of England have no tithes, till tithes come to them as it came to Melchisedec. First Abraham had been at the pursuit and slaughter of them that had spoiled the Country, and he brought back the people and the spoils, and Melchisedec demanded no tithes, but came to bring a gift and he blessed Abraham, and Abraham pleased to give him such a proportion as the tenth part of the spoils only at that one time, and why might not Abraham have kept all the spoils to himself if he had pleased? or why might he not have given all the spoils to Melchisedec if he had pleased? and if he had given Melchisedec all the spoils, would you have made that a pattern for the Priests of England to take all their crease in England? What might the rest of the people have had then? and if this of Melchisedec be the order that you would make a rule for the Priests to receive tithes by, you must rather expect them from the Soldiers, and such as go forth to pursue and slay th● enemies, and rescue the people and spoils, and bring them ba●k, then to expect them from Farmers, Husbandmen, and such like: Melchisedec received not tithes of the yearly increase of Farmers and husbandmen's estates, but a free gift out of the spoils that was taken in a fight, and that only at one time; and if you do but stick to this order, when any spoil is brought back in England, as Abraham brought them back, if the Priests than come and bring a gift, and a blessing, as Melchisedec did, and keep in Melchiseches order, and demand no more tithes than he did, then if any man give them a gift, as Abraham did to Melchisedec, whether they give them the tenth part, less or more, for any thing I know, they may receive it without offence; I do not speak a free gift when it is freely given, but we speak against such as seeks after gifts and rewards, and when they cannot have it freely given, they will compel men to give in, or else they will take it by fore; it is such as these that we speak against.  
Hale. And when thou hast raked through the Scriptures to prove (if thou could) that Tithes is due to the Ministers of the Gospel, but cannot find one example in the Bible where any of them did either receive or demand tithes, thou art at last so driven from chamber to chamber to hid thy shameful Argument, that at last thou flies to the muckiest hole of all; and sayest, Now if any be not yet satisfied in this point, I refer him to the labours of a learned Divine in his time, to wit Bishop Hall, who in a little Treatise of his called Practical cases of Conscience, doth at large resolve this great controversy about tyths, saith thou.  
Answ. Ralph Hale, All who have the eye of discerning open in any measure, may here see what a poor shameful shuffle thou makes, and what a shameful end thou hast brought thy shameful Argument to at last, that is driven out of all Scripture, and cannot find one example in it all, but flies to the Bishop cases for a refuge to hid thy deceit with, in pleading for Tithes: I pray thee, Was not Bishops voted down long since by many in England, and some of them put to death for the unjust couses that they made and maintained? and are thou now pleading the Bishop's cases up again, that thou may give a refuge among them, to hid thy deceitful cases in pleading for Tithes? the Bishops made cases more for their own ends, then for Conscience sake; and woe to you that makes cases, to compel men of tender consciences to do things contrary to the light of Christ in the Conscience, if you could.  
Hale. And from page 20 to the 25. thou art wrangling to and fro about perfection, and it seems thou knows not what thou would make of it: and in page 21. thou sayest, I shall now proceed to the direct answer of your question, to wit, whether perfection be attainable in this life, yea or nay, you say it is, I say it is not, sayest thou.  
Answ. Ralph Hale, Where is now thy modesty that thou talked of in the Title page of thy book? What a wrangling, and j●ngling, and cavilling; What saying and unsaying of a thing thou makes here? Did thou not say in the 7. page line 14. that the Ministers work is for the perfecting of the Saints? and now thou sayest that perfection is not attainable in this life: I pray thee where must the Ministers perfect the Saints if not in this lif●? Art thou one of those that holds a Purgatory? Thou gins to smell very like the Pope, in that thou sayest perfection is not attainable in this life; and yet confesses that the Ministers work is for the perfecting of the Saints.  
Hale. And then thou sayest, Perfection is not attainable in this life, except we take along with us these following limitations.  
Answ. Ralph Hale, Thou hast here again unsaid what thou said before; for before thou said (without if or and) plainly, that perfect on is not attainable in this life, and now thou grants a possibility of attaining to it in this life, if we would take along with us thy limitations, which indeed is nothing else but thy vain fancies and imaginations, without either ground or foundation.  
Hale. And in page 25. line 2. thou sayest indeed, that Christ is perfection itself.  
Answ. Ralph Hale. How will this agree with thy former assertion, to wit, That perfect on is not attainable in this life? Dost thou affirm that Christ is not attainable in this life, for thou sayest Christ is perfection itself? now I say, If Christ be perfection itself, and if perfection be not attainable in this life, by this thou makes void all labouring and striving to attain to Christ in this life; who said, Come unto me all ye that are weary and heaume laden, and so you that are without perfection in this life, you are without Christ in this life, by thy own confession.  
Hale. And thou sayest,  thou art that boastest of standing upon the feet of thy own perfection, I say unto thee in the name of the Lord, if thou standest at all, thou standest by Faith: Be not high minded, but fear; sayest thou.  
Answ. Ralph Hale, When wilt thou cease from this secret slandering, and cunning fly gins that thou hast to utter thy deceitful and hard speeches against us in? for I see the Devil's drift in thy words, is to present us to the world as they that boasted of their own perfection, and all such boasting and boasters we do deny, both in word and thought, and before God's Judgement seat do I stand justified in this thing; and when the Book of Conscience is opened, thou shalt find this true; and then shalt thou, with the rest of cain's and Ishmaels' brood, receive a just reward for all your hard and scornful speeches against us: And the perfection which we own, is the perfect righteous glory of God in Christ, manifested in the creature, which is attained unto, and enjoyed by the faith of the Son of God in the light abiding, and not else, therefore unknown to thee; and all self righteousness and perfections we do utterly deny.  
Hale. And thou reckons up four perfections one after another in the 21 and 22 pages: First, Thou sayest there is an imputative perfection. Secondly, There is perfection in part, sayest thou. And thirdly, There is a comparative perfection. And fourthly and lastly, There is an absolute perfection sayest thou. And three of them thou wilt acknowledge to be attainable in this life, and the fourth unattainable. All which I shall by the assistance of God make clear by Scripture, and that very briefly, sayest thou.  
Answ. Ralph Hale, Here again thou wants that modesty that thou s●eaks of in the Title page of thy book to propound thy stuff in, for here thou was more brief and hasty, then e●ther modest or wis●, in saying thou would make it cl●ar by Scripture that there is four perfections: I say there is no Scripture that speaks of four perfections, thou may prove it as soon as thou can, and by what thou can; for if there be four perfections, they are more than we own, or ●ver spoke of, or ●ver knew of, by three of them; and thou sayest that three of them is at a n●ble in this life: and when we say there is but one perfection attainable in this life, you are angry with us, and denies it, and some will say it is blasphemy, yet in thy modesty hast propounded three for yourselves: I say, those three strange perfections that thou talks of, shall be for yourselves, for we own no perfection but one, and that is the perfect righteous glory of God in Christ Jesus, the everlasting covenant of life, light, and peace, given by the measure of the gist of Christ the light, and manifest in the creature, to the glory of the praise of God, and the least measure of that is perfect, and what is perfect is absolutely perfect, according to the measure of the gift of God, and the gift of God is absolutely perfect, and there is no image or likeness to be made of perfection; he that calls any thing else perfection, is an Image-maker, and a Wizard.  
Hale. And in page the 22. thou sayest, There is an absolute perfection, when the members shall be made like Christ our Head, when we shall be glorified together with him, when these vile bodies shall be made like his glorious body, sayest thou; but I say, observe these following words, when all the remainders of corrupt nature shall be consumed in God's furnace (I mean the grave, sayest thou.)  
Answ. Ralph Hale, Here let all take notice that thou hast affirmed that perfection is not attainable till all the remainders of corrupt nature shall be consumed in God's furnace, and let them take notice that thou sayest thou means the grave: I say, here we smell the evil factor of the Pope in thee, and by this thou lays open and plain your secret subtle masked popery, which you hold up; and truly thou hast dealt more plainly and honestly, than the old Serpent will do in many of you, in that thou hast told us of a furnace, in which the remainders of your corrupt nature must be consumed, before that you can be perfect, and sayest thou means the grave: for ●ere thou hast fully unmasked Antichrist and the Pope in you, that he gins to appear in his own colours, and it is no marvel if you deny perfection in this life, that hopes for a furnace in the grave, to consume the remainders of your corrupt nature in; but I pray thee how far lies that furnace that thou talks of in the grave from the Pope's purgatory? and what difference between them? and whether it is not the same, yea or nay? though thou would colour it over with another name put upon it, and so if it were possible thou would deceive the very elect with it; but is that furnace that thou talks of in the grave the power by which thou wilt make the Quakers principles so to quake, that thou so highly boasts or in Titleing thy book Quakers principles quaking? But if whilst thou hast gone about to make the Quakers principles quake, I say, if that while thou hast not broken thy own in pieces, let all who have the eye of discerning consider it.  
Hale. And whereas thou talks of Christ your head, and you his members, for thou sayest, when we the members shall be made like Christ our head.  
Answ. Ralph Hale, Thou may own the Pope for thy head whilst thou talks of a furnace in the grave; and for Christ, thou hast put him at a great distance from you, in that thou sayest Christ is perfection itself, and yet saith perfection is not attainable in this life; here by thy own words Christ whom thou sayest is your head, and thou sayest he is perfection itself, and you members must never meet together whilst you are in this life; Thus thou hast put a great distance between Christ and you, in that thou sayest Christ is perfection itself, and yet saith, perfection is not attainable in this life.  
Hale. And in page 25. thou art talking of a full answer to our paper.  
Answ. Ralph Hale, if thou wilt answer it fully, when will thou answer that part of it about the Priests, that if they will take tithes, they should feed the poor strangers, widows, and fatherless with them; but it was the practice of Judas who was a thief, and betrayed Christ, to plead hard for something to put in the bag, but he cared little for the poor; it seems no more dost thou; and truly Judas seemed to have more honesty than we find in thee; for he said, the ointment might have been sold, and given to the poor; but thou hast not so much as once mentioned that the Priests should seed the poor with the Tithe, but have all to the hirelings.  
Hale. And in page 26. thou art talking of the Saints assemblies, and a place where God hath promised his more especial presence, the Church of God, the pillar and ground of Truth, sayest thou.  
Answ. Ralph Hale, for the Saints assemblies, let them alone, thou hast nothing to do with them, thou must first come out of the Pope's opinions, there was never none of the Saints that hoped for a furnace in the grave, to consume the remainders of corrupt nature in; thou, and all that doth so, are of the Pope's Assemblies; and for the Church of God, it is in God, 1 Thes. 1.1. and that is not the steeplehouse, nor any other limited place set up in the will of man: and for the pillar and ground of truth, what hast thou to do to talk of it, thou knowest nothing of it, thy pillar and ground is the pillar and ground of deceit, who talks of a furnace in the grave.  
Hale. And thou sayest it is truly desired of all God's people, that there were no corruption in your Churches, as thou calls them.  
Answ. Ralph Hale, How came thou to know that G●ds people desired it, except some of them have told thee so? for there was never none of God's people that talked of a furnace in the grave, as thou dost.  
Hale. And thou sayest there will be Tares amongst the wheat, and it is the Lord of the Harvest his Decree, that they shall grow together till the Harvest.  
Answ. Ralph Hale, of the most wicked and cursed Tares that cumbers the wheat, thou hast manifested thyself to be one, in that thou talks of a furnace in the grave, and thou ●hat knows not and sees not the Harvest come, thou a●t that cursed and blasted Tare, on which the mildew is fallen; and from henceforth shalt thou find thy withering and decay, except with speed thou repent.  
Hale. I shall be far from judging any of you, saith thou; and again, I judge you not, sayest thou.  
Answ I say, that is a subtle Cur that will by't when he fawns; and if thou dost not judge us to be such as have broken and rend ourselves from the Church of God, and the Body of Christ, if thou dost not judge us to be such, why dost thou term us to be such in thy Book? Is not this double deceit and hypocrisy that is lodged in thee? First to judge us unjustly and falsely, and then to say thou wilt not judge us? But it is the manner of an old Sophister, to cover that in himself, and lay it on others, which he is mo●● guilty of himself.  
Hale. And in page 27. thou sayest, Thou desires that we may be careful to try the Spirits, whether they be of God or no; for many false Spirits, as well as false Prophets, are gone out into the world, sayest thou.  
Answ. Ralph Hale, a more false Prophet than thou art, and a more false Spirit than thou speaks from, can scarce be gone forth into the world, in that thou talks of a furnace in the g●ave, a● all may re●d in thy Book, page t●● 22. and seeing thou hast bidden us Try the Spirits, we have tried thine, and we fi●d it to be a false popish Spirit, and therefore we shall take heed of thee.  
Hale. Thou sayest thou hearty wisheth that we may return and join ourselves to the Communion of the Saints in the Public Ordinances of God, that we may have a sweet fellowship and communion with the Father and though Son, as ever we had before your going out from us, sayest thou.  
Answ. Ralph Hale, both thee, and all that are in fellowship with thee in thy popish opinions, who call yourselves saints, and are not, and your communion, and your fellowship, and your public ordinances, as you call them, and your Father, and that Son that leads you to hope for a furnace in the grave, I do deny, both you and them all; for that Father is the Father of lies, and that Son is the Son of perdition, and those Ordinances are dead, and carnal, and popish, that leads you into such things.  
Hale. And with which I will conclude, sayest thou, If either you, or any man or men teach otherwise, and consent not to the wholesome words of our Lord and Saviour Jesus Christ, and the Doctrine which is according to godliness, let him pretend as much humility as he can, he is proud, knowing nothing, but doteth about questions, and strife of words, whereof cometh envy, railing, evil surmisings. 1 Tim. 6.3, 4.  
Answ. Ralph Hale, if t●ou might have mentioned Timothys' words no more than thou had lived in Timothys' life, thou had been as dumb as those dogs that Isaiah speaks of; and I pray thee see how Timothys' words meets with thee, who ta●ks of a furnace in the grave; is that according to the wholesome words of our Lord Jesus C●●●, and the doctrine which is according ●o godliness; or is it according to the Pope's Doctrine? H●re be thy own Judge, and let shame stop thy mouth.  
And now I say to ye all in and about Liverpool, and elsewhere, to the light of Christ, turn in your minds to that in the conscience, which shows you sin and evil, and check● and reproves you in secret, for the evil of your ways, to th' t take heed, that by it you may be guided up to God, from whence the light comes, as you tender your everlasting salvation; and if you neglect this, when the day of your trouble comes, in which you cry woe and alas, then remember that you were forewarned in your life time, to that in your consciences do I speak, the light which comes from the Lord Jesus Christ, and lighteth every man that comes into the world, which is the Saints guide and teacher to guide them up to God, and the sure word of Prophecy, to which they are to take heed; and if by it you be guided, it will lead you up to the Lord Jesus Christ, and this is the way to salvation, the light, and there is no other way to salvation but Christ the light; and if you walk contrary to the light, than the light is your condemnation; and to you all this is the Word of Truth, witnessed by that in all the consciences shall it be, when the Book of Conscience is opened; Remember this, and whilst you have time prise it.   
W. A.  
The End.