THE REBUKES OF A REVILER Fallen upon his own head, In an Answer to a BOOK put forth by one John Stelham, called a Minister at Terlin in Essex.  
Wherein is showed unto all Spiritual men, that he himself is justly proved to be a Contradictor of the Scriptures, while he falsely accuses others thereof, that are clear, and the saying is fulfilled upon him, he is fallen into the Pit, which he digged for others, for even that way which he calls heresy, do we Worship the God of our Fathers.  
By R. H.  
London, Printed for Giles Calvert at the Black-spread-Eagle at the West-end of Paul's, 1657.   

THE REBUKES OF A Reviler, Fallen upon his own Head.  
In an Answer to a Book put forth by one John Stelham, called a Minister at Terling 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 own 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 arm and power, in raising up his righteous branch, and in bringing out of Captivity his own Chosen, that his own Name may be exalted for evermore, and his marvelous light hath he caused to shine forth unto many that have sit 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 you set yourselves, as in Array for B●t●●l, 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 have 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 eye of the simple, and have laid, and sought so to do, stumbling blocks of iniq●ity 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, O the heavy hand of the Lord will be upon you, you damnation sleeps not a moment: And whereas John Stelham▪ one o●Gogs▪ 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 Inch●ntments, 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 have traveled full 10 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 bent his tongue to utter it, as feignedly and zealously, as may blind the si●gle eye, and in as great hypocrisy, and pretended Righteousness as possibly may: What then of all these things, let him 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, 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 us, or dispraise: 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, &c. 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, &c. and this man with his feigned flattering titles, appears to the chief in Authority for Approbation of his work, that men may accept it the more, but that's little worth, if God accept it less, and in much secret hypocrisy, 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 prophecies lies, which is the tail, Isa 9 15▪ be consumed together, and the Saints shall stand on the earth, and 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-scripturial, 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 scribed 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, than 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 persecuting 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, than 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 opprobrious 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 manifested the Press is abused by such an Anti-scripturial, and Antichristian error proceeding out of John Stelham's 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 &c. 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 presumptuously, and arrogantly, and the judgement there of shall he feel, and all that believe him; truth shall be established, and his lying tongue is but for a moment, than his lie he adds to his Message, which is that the Lord Jesus is fighting against them 
* viz. Quakers  with the Sword of his mouth, &c. 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 flattery, and have praise of his work 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, than his (supposed) humbly Supplicate after his false Vision and lying Messages is, That every person whatsoever, may not, impune, strike them 
* viz. Quakers.  Corporeally, &c. This appears fair in words, if his meaning were right, yet while he supplicates, That every one may not, though whether he means any one may not, (I determine not) strike them corporeally, &c. Yet to publish his lies, and Errors, and Slanders he would have liberty, and 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 spilled woefully in streets and Steeple-houses, through the means of the false Prophets, and it may be they will now take another Weapon, seeing that hath failed, and not wrought effect, no more shall any formed weapon against the innocent, and though s●me of them have shamefully cried, Fight Lads for the Gospel▪ others may with as much hypocrisy write for the fighting 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 better 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 craft 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 however we may not have liberty to divulge our Doctrine in their Assemblies, as he saith, and then this evil man, and deceiver, who waxes worse and worse in his way, impudently slanders the way of God, and 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 as the Jesuits, their blasphemies as horrid as the Popish Parasites▪ Oh 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 with 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 secretly 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, &c. 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 were Q●een Mary's Jesuits 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; for 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 stigmatzed 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 Spirit, and in a just trial, by just judgement, are thou tried, and thy spirit is made manifest, to be the spirit which proceeds out of the mouth of the D●agon, who wars against the Saints, and out of the mouth of the B●ast, who hath many Heads and many Horns, which Beast arose up in the apostasy since the Apostles days, and thy Spirit is made manifest to be that spirit of the false Prophet, who deceane▪ the Nations, for thy fruits doth discover thee a liar, aslanderer, a perverter of the right way of God, art thou proved, and such things proceeds out of the mouth of the false Prophet, and 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, and a reviler of the light of Cstrist, calling it (false Prophet-like, as being led with the Spirit of the Dragon, and of the Beast) Perverse Principle: We have measured thy spirit to be as I have said, and he that speaks otherwise, speaks a lie, and if the Protector and his Council believe 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, and 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, & turned unto the sight 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 thy matter unvayled for the sake of the upright.  
And further, I. 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, and if truth go on, his deceit will be more made manifest, wither, 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, and such a sum of Money, God knows; however the least Child in the truth dwelling in the light, sees his length, and can measure his state, and knows that good cannot come from an old lying heart▪ and 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 I. 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; and though he speak much to his Church of Christ without, and of his birth, blood, and his righteousness, and justification thereby▪ &c. 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 blessed Infants-Baptism: Where, or when, I ask proof of this, and till then I say I. S. hath belied Christ, and the generation of the just; Well may he belie us, when he hath belied Christ, who could not bless 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 Independen Teachers have not themselves, 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, and 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 ●dd 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 Scriptures is believers Rule; but he seems to charge the Scripture with false translation, and therefore is subject to alteration, and so cannot be the rule of Believers according to his own account, and 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, and whatsoever we do now by our 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 f●lshoods and deceits; so shall the power of the Lord confound it, and turn it into folly and confusion, as may be 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's sake from an envious man, than 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; and 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 and the Apostles we bear witness to by the same Spirit, and not to any other Authors who were without the Spirit of Jesus: and all these shifts ●aves not the Priests of England from being discovered, and their deceits and 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 judgements, 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 transgressors, and betwixt two thieves.  
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, and according to the Scripture is to be judged and condemned, and not received; what shall the honest Reader receive this for truth, That the Light of Christ Jesus is A Preverse Principle, and that Christ blessed infant's 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 its fruit, and every spirit by its works, and 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 I. S. play the devil's part, in this Epistle as well as in his whole Book: and is an accuser of the brethren, and is to be cast out and judged, with the life of God, and to give testimony against his lies and slanders is sufficient Answer, and the next time he enterprises the like Work, we demand of him witness of his words, what these Jesuitical Flots and designs are, we do carry on; Which slander is so devilish could he prove what he saith▪ his words would take away our lives; but to raise the unclean spirits 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 h●m (for none else can) to persecute the people, and way of the Lord, under the false account of being Plotters, and of having ill designs, which things we stand witness against, and seeks the peace of all men, though he have bent 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 and impudently doth slander just men to the taking away of life▪ if any were so devilish to witness lies and slanders, as he is in forging of them, and declaring of them, and 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, and doth not pray for fire to devour him, though he be our enemy and the Lords; but rather wishes his returning from his ungodliness, than a destruction upon him in his ungodliness; and whereas the substance of his matter invented in his mind and brought forth into view, is a going about to prove that in twenty two 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 Scriptures, though his whole work be founded upon this thing, of our contradiction to Scripture, and while we be approved in the sight of the Lord, we reckon his s●●nders 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 I. 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 doth in the sight of God commend ourselves to every man's Conscience, and begs not belief of any, but knows all that be in the light of the Son of God witnesseth to us, and feels 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 I. 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 not 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, & 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 fulfilled upon us, who said, they shall speak all manner of evil falsely against you for my name's sake; 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 I. 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 delared, 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 f●ther 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 rema●ns in both Priests and People in this age, who hates 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, and 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 which said to the people, and to the Pharisees again, and again, I am the light of the world, as Joh. 8. 12 Joh. 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 to be silent, and put their mouths in the dust▪ if so be, for them▪ there may be hope, then to rise up against that wihch 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 is 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 a● the appearance of horses, and as horsemen, so shall they run, &c. 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 utter his voice before his Army (as he now doth) for h●s 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 sp●eches, 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's is good, and being fil●ed 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 i● his t●stimony 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, 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 abundence 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 page 80. and page 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 old 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 vers. 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. 95. 10. and such their hearts was fat as grease, and in their hearts they imagined mischief, and studied destruction, Psal. 119▪ 70 Psal. 140. 2. and this was an evil which was under the Sun, that the hearts of the sons of men was 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 ye evil in your hearts, Matth. 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. Gall 46. 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 swarved (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 Ministry 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 dwells 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 page 3, 4. but to contradict that himself he saith in page 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 killing 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 declired of the things of God to be false; For now the light being broken forth, such doctrine cannot be received, nor believed; that the 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 I. 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 & so I. S. thoughts that he hath the spirit by the letter, deceives him, for when he finds the spirit & 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 Scriptures 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 fa●leth, and so would not have them a standing rule, and that reproach of the visions of God, was 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▪ and 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 doth 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 which they do not see.  
Again, I. S. saith, That the Authority of the Scriptures is owned among the Jews to this day.  

Answer.  Answ. 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, doth 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.  

Answer.  Answ. Nay, There was things Revealed which was unutterable, and many things which was Revealed, and also Written, which is not in the Scripture; as the Book of Nathan the Prophet, and the prophecy of Ahijah the Shil●●mit●, and the Visions of Iddoa the Seer, which was against Jer●b●ans the Son of Nabat, 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 vugodly of all their ungodly deeds and hard speeches, which ungodly sinners have spoken against him, as Jude beareth witness; and he also saw and Prophesied, of Israel according to the flesh, that they should do wickedly, and slay him who was the light of the world: And much more which is not written in the Bible; And that which was manifest unto Paul, which he wrote to the Corinthians, in an Epostle, 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 mystery, 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 then revealed unto his holy Angels and Prophets by the Spirit, which Epistle, in which that mystery was written, is not in the Bible, Ephes. 3. 3. And the Epistle which Paul wrote to the Laod●ceans, which he charged the Colossians to read amongst them, (and that theirs should be read in the Church of the Laodeceans) wherein his thanks and 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 I. S. saith, That the Epistle of Paul to the Colossians was read as the Word of the Lord in the Church of the Laodeceans: Why doth he not as well ●ear witness that Paul's Epistle to the Laodeceans was read as the word of the Lord amongst the Colossians, Col. 4. 16▪ And if he read in his Church the Epistle to the Colossians as the Word of the Lord, why doth not he read to his people that which was written to the Laodeceans, 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 to what was Written before, and for substance the same.  

Answer.  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 it se●f 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, Jer. 23. Is not my word like a fire, saith the Lord, and like a hammer that 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 tongues 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 fo●th to be a Declaration, of those things which was reveale●, 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; and of the Word▪ but God is the Word; and of Redemption, but Christ is the Redemption, and not the letter, though it testifies of Justification, and 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 Scriptures.  
But contrary to the Scriptures, I. S. from the root of error, saith, That the written letter is the 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.  

Answer.  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, w●ich is the sword of the Spirit, is that by which he is to be destroyed, and is in the mystery hid 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 its written so, but the word of the Lord▪ s not in their mouths, which is the sword of the Spirit, and such will use the letter in their mouths which cannot cease 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 Balaam, loving the wages of unrighteousness, and taking them, and such have the letter in their mouths, but knows not the Word of God, which who comes to know, it restrains them from all such practices.  
Again, I. 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 Scriptures is the true ground of the believers Faith: and again in the same page saith, That Christ in the Scriptures 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.  

Answer.  Answ. By this Scripture the Lord is made the ground of Faith, and not the Letter: And therefore did the Prophet make known excellent things in writing, in counsel, and knowledge, and for this end did the Apostles both preach and write, that the Faith of those which heard them, and 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, and to 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 is now declared, in Chapters. And every one which come to the true ground of Faith, must come to 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 Scriptures 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 world, that all men in him might believe, and they that believe not that he is so, shall die in their sins, as Christ saith, Joh. 8. 24.  
But John Stelham 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 writing, of this reviling Rebuke concerning R. F. and I. 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 unto it, as in some 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 meanings to their words, as he hath done unto the Apostles words, saying, If they mean thus, &c. than he goes about to contradict his own meaning, and when he hath contradicted his own meaning; then 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 which page he acknowledgeth a former addition, and yet reneweth another. R. F. having been speaking of the light, which enlighteneth every man which cometh into the world, (he adds) which where it is (and it is in every man, it reneweth the judgement, etc▪) he here adding his own, and then rebuking it, would make people believe lies, that all might be damned who believe not the truth.  
But on the contrary, for we never have said that every man's judgement is renewed with the light, though they be enlightened, for they are enlightened who hate 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 meanings 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 words, 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 shined in a dark place, until the day dawn, and the daystar arise in their hearts, 2 Pet. 1. 19 Knowing this first, that no prophecy of the Scripture 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 I. S. adds not heart-prophesy, no breast-prophesy, but written down in Books, &c. which is contrary to the Apostles words, for he doth not exclude heart-prophesy, 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 daystar did arise in the Scriptures, but till it did arise 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, I. S. saith, That is until by the study of the Scriptures, more light be cleared up, &c.  
Now let all them of understanding, read, and compare his words, and 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 other 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 gave 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, and by which the old lying heart is reproved, that which was given forth from the 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 Stelham's 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 ●his:  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 than 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 a●e not spoken in the Scriptures, he naming the Father, Son, and Spirit, by such names as the Scripture never did: and so about words and names which the Scripture doth not mention, arising out of the divination of his heart doth he multiply words to hide the truth, and shut 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 Person, 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's 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 fi●e; for what is the Chaff to the Wheat, or what is a I such invented words to the knowledge of the Father, Son, and Spirit, which are one, which bear record in heaven; and there are three that bear witness in earth, the Spirit, the 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 against within and without, such will give them names according to their works▪ and according to the Scriptures.  
The Third Head of John Stelham's 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, and works, are contrary to 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, but 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 that Christ is in every man, or that the light in every man leads to the Father; And saith, Christ, God, or as God is in every man, and a spark of his godhead light is in every man, but there is not in every man that redemption light which leads to the Father.  

Answer.  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 Godhead light is in every man, and then calling it common and old Creation-light, and Scripture-light, page 61▪ and the light of Nature, page 74, 75. & 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, and so is his godhead not created, nor natural, and as every one comes to know the light, which by I. 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; and 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 saith.  
As also in other things, as in Page 64. saying, That light without Scripture is no light: Then Enoch's light in which he walked with God was no light, nor Jacob's light, nor Isaac's, nor Abraham's, for they were without these Writings, and 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 and turn away from such: in another place he calls the Scriptures but the Declaration that Christ is the Word, and calleth them a Vessel that the light is put into, in page 43. and 44. Now let them of understanding consider and judge whether the vessel be the maker of that which is put into it, and whether Wine that is put into a Bottle be made Wine by the bottle, or whether is it not Wine without the bottle, and Water put into a vessel be not Water without the vessel, or whether the vessel make it to be Water: John Stelham saith, Every verse of Scripture is a little vessel of light, and 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 are the Scriptures not denied, but fulfilled, for now is the light and truth come into the world, by which they are found to be blind which 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 I. S. in his Book.  
As page 68 he saith, That God was, and is the Word, according to Joh. 1. 1. and in page 69. he saith, The Father is not the Word, nor never so called (which is contradiction) and in page 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 which speak the words.  
Again, in page 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 which 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 & his Works, & 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 the 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 page 73 saying▪ Christ saveth by the Scriptures, but the Scriptures speak no such thing of themselves, for they say that 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 say men is saved by 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 page 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 Godhead light, and 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 receive it may believe 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, and 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 was given forth from it.  
Again, another of his contradictions concerning the light in page 23, 24. compared with page 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 Gospellight, according to the Apostles words, 2 Cor. 4. 4. contrary unto which in his 75 page saith. That the Gospel light about matters of Salvatio●, of which the Apostle speaks, never entered, never shined into men's hearts.  

Answer.  Answ 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 be 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, ●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 line of confusion as hath been already manifest; and may further be made manifest.  

Priest.  Again, John Stelham in his 6. head of Scripture Contradiction speaks concerning the Law, and goes about to distinguish between the two Covenants which the Scriptures speaks of, but knows not what he speaketh, nor of what he affirmeth, but contrary to the Scriptures speaking of a Moral and of a Ceremonial Law which the Scriptures speaks of no such words, nor no such distinctions, as of a Moral Law to be the Covenant of Works, and that 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 I. 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, which 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, &c. A third supposition to prove Adam under a Covenant of Works is this, Either he stood under the Covenant of Works, or was under the Covenant of Grace, or he was under no Covenant, &c.  
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 in 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 was under the Law of Works, neither was that Law added until there was transgression which it was added because of; 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 falling from it, and which the Isles is 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 in 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 mentioning 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 (●s 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 Apostles to the Hebrews, saying in that he saith a new Covenant, he hath made the first old, &c. 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 not such a Covenant in the Scriptures,— 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 part, and all such needs not to come to such Priests to be taught, who tells 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 Conscience that he may make perfect as pertaining to the Conscience, which Covenant is now witnessed among thousands (and such denied which speak of a Covenant that mentions nothing of a Saviour, and that to be the rule of true believers.)  

Priest.  Again, in John Stelham's 5th 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.  

Answer.  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 differance: 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 I. 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, and our testimony being one with the Scriptures in them things.  

Priest.  For in his 6 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, &c. but as believing on Christ dying, &c.  

Answer.  Now this testimony of I. S. is contrary to the Scriptures, 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, gall▪ 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, &c. 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 I. 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 us, and leaves us sinners; Gospel and Mercy declareth, and pronounceth us righteous: now the one pronouncing a man righteous and the other pronounce 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 righteousdess, 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 the justice finds them sinners, and leaves them so; and to say that Justices pronounce them sinners, and Mercy pronounce 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 before mentioned, should a man full of words be justified, Job 11▪ 2.  
Again, Concerning I. S. in his 7. Head concerning Regeneration, saith, That the Word of God that is Preached, was never without, or besides Scripture, &c. And as in other places he hath said, That the Spirit is given by the Letter; so here would make Regeneration to proceed from it; which this being denied, he concludes it had been better the Scripture had not been known, no● written.  

Answer.  The Word and Gospel was Preached unto Abraham, without Scripture and before the Scriptures was 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 was written and given forth, and the Scripture by such is honoured; but such who calleth 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.  

Priest.  Again, I. 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, &c. And again contradicts that, in saying, That at death they have a final perfection, and a full harvest, and reward of peace, &c.  

Answer.  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 Preacheth 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 is not perfect, but waits 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 hath 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, and 
Rom. 8.  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 is unredeemed; if so, where is that redemption wrought? And whereas I. S. would make people believe that there is none clean: now Christ said concerning those that followed him, Now eyere clean, through the Word which ● 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 Zeph. That his Remnant should do no iniquity, nor speak lies, neither should a deceitful tongue be found in their mouth, Zeph. 3. 13. 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, Matth. 5. Now if there were none perfect, Christ preached unto such as there was not.  
Now this is the chief ground of I. 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 unperfect; 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 withness 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 no longer: and 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, where 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 Scriptures▪ and those are they that re●oy●● in ●niquity, and watch for evil, and so they rejoice in that which we have ●ast 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, whenas 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 9th Head of contradiction he speaks of a Wa●far (which yet he 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 fights 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 the 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 10th 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 in▪ dwelling 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 dwelling sin, and they that do not deny indwelling sin, denies godly sorrow.  
Again, John Stelham in his 11th 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 page 123. where he saith: That they are justified from all legal obligations, and conditions of their own workings both within them, and 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, &c. 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 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 the light which Christ hath enlightened them withal, which teacheth to Pray, Hear, Read, and Preach with knowledge and understanding.  
Again, I. S. in his 12th Head concerning baptism, would go about to prove the sprinkling of Infants to be the baptism, and so denies both Johns who was from, 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 would have the Scripture speak that which in never mentioneth in plain Precept▪ and so would turn the truth into ally, and so by his own rule in the 68th 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 was, 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 Christ said unto his Disciples, John verily baptizeth with Water, but ye shall be baptised with the Holy Ghost, and with fire; but he never commanded them to baptize 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 baptize, 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 I. S. saith, To be against infant's 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 Infants 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 than 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 have 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 this particular more need not be said.  
Again in the 12th Head of Scripture, Contradiction as he saith concerning the Lord's Supper▪ I. 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 hath life in them without it; yet doth receive it in the Spirit and power of God, and doth bear our 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 Saitns for the practice of such things, whereas they do the more thereby vex the Lord's soul, and grieve his Spirit by hypocrisy and deceit: this we call carnal Inventions, and doth deny it in the presence of the Lord that it is evil, and not accepted of God, but condemned in his sight. I. S. proves not that any thing which Christ instituted to be practised among the Saints only, even 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 rolled, and even the things which once he instituted your practice of them who are polluted, are abomination to him; and this is a full Answer in general, as to the thing, though I pursue h●m 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 14th▪ Head concerning Prayer▪  
Concerning Prayer we do not contradict the Scripture in our practice, I. 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 practise, as is known to thousands: our enemies can witness for us, and according to the Scripture 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 Pharisees, viz. who for a pretence make long Prayers, and stands 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 sacrifice of the wicked are abomination to the Lord: and they shall receive greater condemnation who makes long prayers for a pretence, as it is manifest concerning many in this Generation, (and against the praying of the Hypocrites, and of hirelings, who pretends 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 wou●d give them money, and hire, and this praying is for a pretence, and we do deny it in public, (and doth not offend God herein,) though we vex I. 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 I. P. though he himself that prays have a Cap on▪ (and himself confesses) not wicked man'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 I. S. saith, If this counsel be followed, viz. waiting in the Light, till the Spirit leading 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, &c. The light that every man hath makes manifest nothing of this he sayeth (he in this is a liar, and slanderer 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 thing▪ (all the Saints upon earth who have the spirit of Christ shall witness against I. 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 d●c●iver of the people, and so take thy own words in thy conclusion to thyself, thou art he that is a ienated from the Scripture, and from the Spirit of God also by thy lying spirit of Contradict●on, which is manifest in thy writings.   

In his 15th 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 casts 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 Cavellers mouths are not soon stopped, not by the truth: and all I. 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 the Spirit, who are moved to it by the Spirit. O thou liar, wherefore dost thou say, To be against singing David's words (by the world in Rhyme and metre) 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 metre, 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 I. Hopkins, and T. Sternold's brain invention we have denied: yet David's Psalms we 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 Eug. 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 hath a scornful eye, and they making not exception in giving forth their 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 I. S. shuffle and twist never so much.   

In the 16th Head concerning Elders, and Ordination.  
We do not herein contradict the Scripture, but witnesseth 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 I. 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 runs and was never sent, and therefore shall not profit people at all, and such an ordination we d●●y▪ 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 doth 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 goes forth not contrary to men, who feareth 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 doth such approve with the Spirit, that are called by the Spirit: this is our judgement, and the judgement of truth, whatever I. 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 his Section.   

In his 17th 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 planted 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 ●● are set before them, and yet may not be chargeable to any man, and this is according to Christ's instructions, and not contradictory to the Scriptures, though I. 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 a●num▪ or the like) from their quarter (a Parish or Town) and such who take Ti●hes, Gifts, and Rewards for preaching, which people should not give them except they p●eached, 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 doth, (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 a Ministry doth belong to such who are greedy dumb dogs, and can never have enough as Isai 56▪ 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 Brethren 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 Gi●ts 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 not planted, but is hired thither for so much per Sermon, or per annu●, and plants nothing for the Lord, and 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 proceedings are acted upon the poor people by unjust judgements against them for to maintain Ministers, so called; what is the thing that I. S. pleads for? (Tithes, or a 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 quarter, and this is the very truth, let I. S. and all his fellows read their own contradiction, to the example of all the Ministers of Christ in their cursed 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 ceases 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 his deceits, and the oppression of hirelings, which I cannot call Ministers maintenance.   

His 18th Head concerning immediate Calling.  
In this we do not contradict the scripture, I. S. is a liar herein also; but we say such as are called of God, are called by his Spirit, and lead 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 bears 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 witness 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 humate 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 denies natural learning, as to be made a Minister of Christ hereby▪ and E. B. his words are owned, transcribed by I. S. cited page 16. in the warning▪ &c. 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 was 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 sheperds, and in this we do not contradict the Scriptures, nor work offence towards God, nor our neighbour: And he concludes, Who of us (we or they) shall have the worst of it in Conclusion, the day shall declare: unto that day we are willing to come, by which we, and all the blind Priests of England shall be manifest; and we know Liars, such as I. 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 19th Head, concerning immediate Teaching.  
In this we do not contradict the Scripture, as I. S. falsely charges us withal, but doth say (that we are taught of God) and needs no man to reach us, but 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 let forth ourselves to the world, who are yet in the unconverted state, that they also ma● 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 I. 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 I. S▪ hath belied the Scriptures, Dan. 9 1. & 1 Tim 4. 14. in saying it is contrary to those Scriptures, to say the teaching of God is immediate, let the Reader try, and I. 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, and 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 teachings immediately without any medium▪ then would he not have sent Preachers abroad for them to hear: mark this man● blind productions, and what impudence is in his heart, who holds forth, That God intended not the thing to be what he 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 his Spirit, and to inform their minds, to the gift 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 that are 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) nor none of his▪ let I. 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, and 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 contradiction to the Spirit of God.  
Further, he saith, Never did any but God 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, which God had spoken by the Prophets, that they had never heard the 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 20th Head, concerning Questions.  
In this we do not contradict the Scripture, I. 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 sool unto all men's wisdom, when the subtle Pharisees and others tempted him, who would not answer their crafty Questions, though them that questioned insimplicity, he did to resolve and satisfy them, and inform them into the knowledge of the Father.  
Then some leaves he hath filled with 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 had been more just, and of a better report for him to have answered them, and showed them to be (as he saith of them) to all people, rather than in a manner backbited them, and reproached them, and not showing wherein it lies; and if they be so needless, and vain a● he saith, than the sooner had such a wise man (as he thinks himself) I. S. confuted them by sober and plain answers▪ but what if our folly in the sight of men be wisdom in the sight of God, and his wisdom foolishness with God? no matter what he say of us, who hath showed 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 ●ight of God, we matter nor what men say of us, especially one that hath set himself to be our enemy, and the Lord's 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, then 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 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 have 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 receives 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, and hath hire because (that 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 according 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 found 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 than 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 I. 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 21th Head concerning civil Honour.  
In this we do not contradict the Scripture by arguments nor practice▪ but doth 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 I. 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 is to be honoured by subject on 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 commit sin, and is a transgressor of the law of God, and Ministers of Christ are to be respected for their works sake, and they desire no honour nor praise of men, but knows reproach and infamy is their respect from the men of this Generation: and as for hirelings & 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 sobe men that makes 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 leaves I. S. long discourse to himself and his company, and doth bear witness against the vain superstition, and foolish customs of this Generation.   

His 22d Head concerning Swearing.  
In this we do not contradict the Scripture, but saith and practiseth 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 I. S. who would he 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 our yea is so▪ and our nay is so, and whatsoever is more cometh of evil, and I. 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 &c. this is unsound, and laid down, but not proved at all, neither major, nor minor, and here by 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 I. S. is taken uttering folly with his tongue, and hath drawn a conclusion upon Christ, and the Apostle James to be contradictors of Scripture, let shame cover his impudent forehead.  
And they that charges Christ, and the Apostle James with contradicting Scripture, are enemies to God, and of the devil, and for eternal vengeance: but I. Ste●ha● 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, and our testimony thereof, is laid 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 Contradictions 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 I. 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 Word of the Lord to Hezekiah, and yet no contradiction in Isaiah, though such a Spirit as I. S. would so have judged: And what would he have judged betwixt David and Jeremiah, Psal▪ 119 & 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, The Word of the Lord is as a fire, and like a hammer, 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 I. 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; and yet in these words there is not contradiction to him that hath an ear to hear: But if I. 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 I. S. and such as he, to be seekers of occasions against the just, and would make offences where there is none, for as I have said, we do not allow I. S. to be the interpreter of our words▪ for then no question, but he would have his own end, and meaning; and in I. 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, Luke, and John's Declarations of the Gospel, to be 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 of 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 I. S. judge what he will of us, and whereas he speaks of Gospel-letters, and Scripture-Gospel▪ the Scripture give 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 I. 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 I. 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 Believers 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▪ Joh. 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 Christ conveyed to them by Scriptures: it doth say the Scriptures testifies 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 en●icing 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 I. 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 Word 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 I. S. is found a false accuser, and E. B. neither a self Contradictor, no● self curser, and these are true words to this generation▪ and owned with the Spirit of God, though I. 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 I. S. judge out of his own heart what he will; neither is this self contradiction to ask which of the Saints h●d the witness of their soul's union to seek in the Letter, and yet to affirm the Spirit opens, and brings that which is spoken in Scripture to remembrance. Let I. 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-contradictions let the sober Reader judge where the contradiction lies, and he saith the Spirit is in the letter, 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 where ever the Bible is, which I do deny, for many hath the letter, and professes it, which knows not the Spirit, and many hath the Bible in their pocket, which hath not the Spirit there: and this will be confessed by I. S. and all his fellows, and so he must revoak, who ●aith the Spirit is in the Letter, and the Spirit gives life, but the Letter kill: 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 hath been which they left behind them. But I. 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 gives this testimony of many of them that wrote it, that they were perfect men, and he hath also slaunde●ed Christ to be imp●rfectly holy; and in his next let him p●ove what this Imperfect Holiness is, and till then we deny there is any Holiness ●mperfect▪  
Further, he saith, The promises of the Scripture are his Chariot to convey him, (Spirit) whether 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 doth 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 ●n honest man I will believe, but not I. S. assertion out of his own heart.   

In his 2d 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 I. S▪ who is not a Minister of the Word, but a professor of the Letter, for proud men, and covetous men, and false Acculers, such as I. S. is are we exhorted to turn away from by Paul: and this is not a denying ourselves to be of God, as I. 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 I. 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 their teach as they lie in their beds: both these are true, and not self-contradiction, let a sober Reader judge whether he can find contradict on in those words, but fain would I. S. have his lies believed for truth, that he might have praise of men for his works hath gained no praise of God; and he saith, R. F. hath proved not 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 3d Head concerning the Light within.  
Wherein much ado he makes, as to prove the light of Christ spoken of Jo: 1. 9 to be a natural light, and he saith the light given to all men, even that light spoken of Jo. 1. 9 is a dim light▪ and is cold, and insufficient to Salvation, and unable to make true discovery of the true Saviour, and such like contemptible undervaluing words of the pure light of Christ, by whom the world was made, who lighteth every man in the World: and by this it is known more evidently what Spirit I. 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, I leave it 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 into the World, and if I. S. did but understand as we do, that some love the light, and some hates it: such as hates it denies Christ: he that loves it receives Christ, who knows this strangeth 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 scraps, 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, proves himself a villifier, 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 his first state is as a Beast, and yet saying every man is lightened: but this is not contradiction no more than the former is; and then he speaks of natural conscience, and secretly charges a● if we should say it is potent and victorious at last; but this is 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 m●ns consciences? and so in his next let him divide if he can, and show the difference of such convictions. Further, he would say that this is contradiction to say that 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 can understand that Scripture John 1▪ 5. shall see the truth of both these to b● no self-contradiction.  
Further, he saith the Scriptures are a rule above the Saints light, and ●nto it, and not so, their light above the Scripture: this is confusion, and he knows not whereof he affi●ms, for the Spirit of God is 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 I. S. who talks of Scriptures to be a rule, and 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, I. S. confessed, and saith this he knows, that he is more brutish than a man, and hath not the knowledge of the holy, and this is truly confessed, his own works manifest his 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; and this is no self-contradiction, but the very truth as it is in Jesus.  
Further, I. 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 I. S. blind mind, and so would make it appear to others by blind arguments by his own meaning. Again I. S. would charge self-contradiction upon, 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, and may be converted to God, and know his teaching within them; but what would I. 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, very like he would have called this contradictions. And the same is our cause, who doth and must do (though I. 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 I. S. say what he will: neither do we allow in ourselves what we condemn in another, this is one of I. 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 I. 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 Vnderbarrow, which confession is still owned, and no self contradiction proved by it, for though God s●ake by G. F. to him, 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 doth at this day, that people should come to the teaching of God in themselves, and herein we do not contradict the Scriptures, let I. S▪ make as many blind arguments as he can; and that instance about I. 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 needs 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 I. S. say what he will.  
Further, I. S. doth instance E. B. his calling man's light natural and carnal in the Warning, &c. and would call his contradiction to some who doth deny the light of Christ to be natural and carnal, as the Priests of England term it; but this is no contradiction, for though w● 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 doth judge of carnal transgressions, is natural; E. B. doth never say that the light of Christ is natural and carnal, but the light of Man is so he saith, and in this Instance there is no contradiction; neither in any parts of the words following, which is 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 ●mprisonment was a sufferer for the name of Jesus in the North of England, before I. S. was troubled with any of us; but it is sufficient what is said to the man's light by which carnal men judgeth of any thing, is one thing, and the light of Christ Jesus which is spiritual men's guide is another thing; E. B. speak of man's light, and I. S. foolishly opposes him as if he spoke of the light of Christ Jesus, and so opposes his own conception. And further, I. 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 was 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, (I. 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 off by plain Scripture, and till then 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 I. 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 8th Head, That our possessing perfection, and Quaking after Moses example, cross shines on the other, but wherein he doth not show, neither can the honest-minded read any contradiction in it, but only it seems I. S. hath set himself to cavil.  
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 I. S. be silent; and whereas he Instances I. P. standing in an evil cause, and of I. P. he may be silent, whose blood he or his Generation sought 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 I. 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 I. 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 & debate, (except against such as I. S. and the devil's Kingdom,) neither in emulation, hatred, scoffs, or any of these things whom 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, and 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, &c. 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 human 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, and 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 I. S. I suppose is offended with.   

In his 13th Head concerning Ordinances.  
He charges us with self-contradiction, because we say we own praying, &c. 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, but doth 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, & 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 I. 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 God's, as baptism, the Lord's Supper, and Sabbath, &c. pet doth disowned 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 God's▪ and which is led unto by his Spirit, and practised in his fear, and counsel, and yet we do deny all their imitations 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 un▪ just 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 it 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 Laws is and should be according to the light in every man's conscience: yet in this there is no contradiction.  
And whereas I. 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 ie other Ages; therefore let it be considered by them.  
And he saith, The Magistrate is not to level 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 I. 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 not 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 contradictions to the second; but it is not so 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 I. S. charges with two errors: but let the Reader try where the error lies, and not believe I. S. false deduction from R. F. plain words, which are simply uttered, through subtlety wrested.  
And I. S. speaks as if some would have Magistrates to make Laws to bind themselves from striking at offenders, Blasphemers, Gospel and Church disturbers, &c.  
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 reaches 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 contrary calling truth 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 I. 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 is now every way oppressed by evil men, both by Rulers, 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 Interpretations. 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 spacious 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, &c.  
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 eight I bear testimony, our Doctrines and practices ends not in apostasy, neither are they blasphemy against Christ, as I. 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 I. 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 I. S. and the Priests of England▪ who is it that doth not begin to see their deceits and abominations? yea thousands do, and m●ny 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 both 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 bent 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 work 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 milchief, 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 would have spared thy labour, and employed thy service to another end, and then had not thy wickedness so greatly appear 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 fall 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 speaks 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 innocency and plain simplicit●, and ● 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 and ignorance, coming out of thy mouth, where poison lodges under thy tongue, sure hadst thou known it, thou would 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 than in the heart of Balaam, and more desire of evil to the Lord's 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 countervail thy 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, and called it perverse Principle▪ and 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 hath 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 world.  
Wherefore thou J. Stelham. 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 rearms 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 in all 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 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 this 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 you are free from Scripture, and self-contradiction, but truly guilty yourselves in what thou hast wickedly accused us of falsely, which doth but prove thee to be of thy Father who is an accurser of the Brethren, and proves us to be of God 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 I. 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.  
E. B.