ONE OF Antichrists Voluntiers DEFEATED, AND THE True light vindicated. IN Answer to a Book called Ignis fatuus, Published by one R. I. Wherein he vindicates Edward Dod, and Samuell Smith (of the County of Salop) in their lyes, folly, and wickedness, and hath added more of his own, with divers of his false doctrines, lyes and slanders, &c. brought to light, and reproved: As That the Law of the Spirit of life, is imperfect, and not fit to be a Chri­stian Rule, and also, humane Nature may be taken for the regenerate part of man, and the Soul, &c. And likewise calls Idolatry, Civillity, and heathenish com­plements, Courtesie. His Vindication made voyd, and his weapons broken, and he taken Cap­tive, and left with E. D. and S. S. among the slime pits of Siddim near Sodom, with his Ignis fatuus.

By F. H. a witnesse to the perfect Law, of the Spirit of Life.

The wicked are estranged from the womb, they goe astray assoone as they be borne, speaking lies.

LONDON, Printed for Thomas Simmons at the Bull and Mouth near Aldersgate, 1660.

ONE OF ANTICHRISTS VOLUNTIERS DEFEATED, AND THE TRUE LIGHT VINDICATED.

AMongstall the opposers of the truth that yet hath appeared among the black army of the old Dragon, who like the Philistims hath alwayes defied Israels God, and also their camp, through their ostentation and boasting, and with their clamorous loud cryes in the ears of the people, like Rabshekah, to dishearten and dismay Israel; none hath appeared more out-ragious and virulent then one who subscribes himselfe, R. I. who in vindication of his brethren in iniquity, Edward Dod, drunkard, and Samuel Smith an unprofitable talker, otherwise called a Minister at Cresige, who hath preached that which he calls the Gospel there divers years, and yet sees no fruit at all, and yet this impudent R. I. whom I beleeve to be ano­ther dreamer like him, for his language do manifest him to belong to mi­stery Babilon, the great City, the mother of Harlots, he saith, One may minister and preach the Gospel, and the people not be profited at all, as Samu­el Smith hath done at Cresige; And he saith farther, that they are barren professors, yet saith R. I. that S. S. need not be abashed at it; And for in­stance he saith, Was Pauls preaching of less credit, because there were many Runnagates, in the end shewed themselves hypocrites? yet this comparison will not excuse S. S. neither E. D. nor R. I. who would cover them with an old patched Cloak, some peices he hath scraped up out of Aesop's Fa­bles, a book full of lies and altogether compacted and patched up of ficti­ons, and some out of Ovid & Seneca, Heathens in their own account, & the like frivolous stories, and Plato, and Diogenes, they must serve for a co­vering, if it will, to the two former opposers of truth: but stay R. I. Did Paul stay seven years in any place, and saw no fruit? And though there were many unbeleevers among the Jews notwithstanding the publicati­on of the word and the miracles of Christ, yet some beleeved; and though the Apostles and Ministers of Christ laboured in the work of the Lord, yet some beleeved and clave unto them: but there is no fruit at Cresige [Page 2] at all, but they are barren professors, as R. I. saith; but if this will not serve, take another of R. I. his arguments; That God sends his word sometimes for the hardning of people, and upon this account, S. S. teaching and Ministry must be kept in credit. A sad thing for the people of Cresige, that they should hire a man for seven years together, and pay him wages for hard­ning of their hearts, and for counting them barren professors, yet I judge, S. S. E. D. & R. I. counted them fruitful, and abounding in zeale and fervency to God, when they came into the meeting of the Quakers, some ringing Pans, some Candlesticks and Frying pans, and throwing water, like people void of understanding, and saith this R. I. these yeelded a better sound then the Quakers; So that thou may see what will not this R. I. vin­dicate, and what wickednesse as can be acted and spoken, here they may look for a shelter, rather then they shall want a Guardian (as Pictures, images, crosses, cuffs, ribons, lace, and such other like things invented by the Devil to draw people from serving and worshipping the living God) R. I. will patronize them all being brought forth, and when they are not brought forth he will reach forth his hand to help to elevate iniquity, and to under-prop the Devils kingdom, which is exalted in the children of disobedience, as all along may be seen in his Fabulous Scrole, called Ignis Fatuus, when like his two brethren before him, he goes about to vindi­cate Idolatry, Images, Hirelings, Mass-houses, Cuffs and Ribons, Tithes, Flattering Titles, and vain Customs, and Popish practices, Pride, Persecu­tion, and lying; all those things he pleads for, and hath used many vain arguments and false interpretations of Scripture, so that the two former, it may truly be said they have done wickedly, but this R. I. exceeds them all, who is so stout hearted against the truth and power of God, that whatsoever he can invent in his corrupt heart against it, and gathers up the rest of the Priests lies that they have vomited up before, and cast in the face of truth, and tenders them as good proof, and some Scriptures perverted with Aesop's Fables, and Ovid, and Diogenes stories, and upon such materials he hath framed his book (called Ignus Fatuus) which he hath writ in vindication of E. D. his book called A pair of Spectacles for a dark-sighted Quaker, and S. S. Malice striped and whipt, three Pamph­lets whole Title will discover what the substance of their matter is, and whose work they drive on, so that I need not say much, some of them vindicating persecution, and incouraging the rude behaviour of the peo­ple, another mocking at innocency and scorneth them who trembles at the word of the Lord; and last of all, R. I. who hath made a Fortresse for both the other, and hath cast up a heap of confused darknesse to guard his bre­thren, [Page 3] he mocks at the light within, and calls it Ignis Fatuus; and the law which is light which God hath promised to write in his peoples hearts, this he calls an imperfect thing, and therefore to be ruled, and not fit to be a rule of the Saints, as may be seen in the 55 page of his book, and so ha [...]h spoken contrary to the Spirit and Scripture of truth, Prov: 6. and the law of the Lord which is the law that endureth for ever, this saith R. I. is im­perfect and the letter or law without written is perfect, and is a standard, as R. I. saith, for all controversies, then if it be so perfect and so fit to decide all controversies, why doth R. I. borrow his proofs and raise his argu­ments from Aesop's Fables, Ovids stories, Plato and Diogenes discourses, and to omit Seneca, because R. I. saith, Ambrose hath reckoned him in the Bead-row of Saints, it may be wich Saint Dominick, and Saint Patricke, Saint Francis and some others of the Popes Canonizing; but however, I shall set many of his envious and frivolous and impertinent arguments passe, as things of no validity or worth, being they have been answered over and over by mony hands, & all the fortresses & strong holds thrown down, so that to any judicious man they will appear, to be but rubbish, however R. I. would be gathering together the rubbish again, and would make it appear as goodly a fabrick as he can, when indeed there is no­thing in it all; so thou may see Reader, in R. I. his vindication of this mouldey cankered ware of Babylon which he would hold up, his own folly, ignorance, and error made manifest in the ensuing discourse of his do­ctrines, and most of his principles thou may view and see which I have taken up and answered, and his confusion and blindnesse thou may see, and also view the Spirit that acts this man, and how this man is like to convince any who hath not power over his tongue, but lets it run to utter forth the deceit that proceeds out of his own corrupt heart, thinking thereby to blind peoples eyes that they should not see, how ignorant and light, vain, and treacherous, these Priests are, who would monopolize all into their own hand; nay though God command and move by his Spirit, yet this must not speak nor declare the mind of God, except these Priests will allow of it, (in whom the welfare of all people lyes, if thou wilt beleeve R. I. in the 11 page of his book, yet if these count it disorder­ly for any to speak as he hath received of the Lord, from his Spirit) it must go for such, and be accounted such, as disorderly.

In the Epistle to the Reader R. I. saith, Such Schismaticks as these Quakers, hath torn the Church in peeces, and its authority condemned, and the Ministry slighted, and false Religion advanced.

Answ. It seems that the Church that R. I. is of, is none of the true [Page 4] Church which is built upon the rock (Christ) which the gates of hell pre­vaileth not against, neither any weapon that is formed against it, can pro­sper, but R. I. his Church is torne in pieces and may be prevailed against, sure it is but Babylon, whose stones must be scattered, and whole building must be thrown down, and it is but the whores attire which is renting off, that her nakednesse may appear, and her deceit made manifest; and the authority which is condemned and reproved, is no authority but the au­thority of the beast, upon which the false Church hath ridden, and hath call'd it by the name of higher power; and the Ministry, is but such as traffick with the whores sorceries, by which she hath deceived the Nati­ons, and this indeed, and those Ministers indeed are slighted by us, because we know him who is the Minister of the everlasting Covenant, whose Spirit is manifest according to his promise, to lead his people into all truth; and so the Religion which standeth only in the traditions of men, and in idolatry, such things as R. I. goes about to maintaine, as Images, Crosses and Picture, Mass-houses, Hirelings, Priests, Popish tythes, and Popish-ceremonies, which R. I. so much pleads for, all these are slighted, as not to be consistant with the true Religion, or the true Church of Christ.

Yet neverthelesse saith R. I. in his Epistle, I have adventured volunta­rily to side with those that contend for the truth against the Quakers, and yet in the same Epistle, saith, He was moved of the Lord thus to declare.

Answ. What confusion and lying, and blasphemy is here, hath R. I. adventured voluntarily in his own willfulnesse and perversnesse, to take part with those contenders against the truth, in which the Quakers live and worship, and God must be made as the author of this, and all the heap of lyes and confusion, which is declared and uttered forth in his Ignis fatuus, which if no more were said then hath been, were answer enough unto his railing discourse; and yet what impudency this man hath to say, he was moved of the Lord, when as he hath confest, he hath voluntarily took part with the contenders, so that it is manifest to all reasonable men, who set thee awork, and whose work thou hast been doing, for which thou shalt be sure to receive a reward, in the mighty day of the Lord.

And R. I. saith, Forasmuch as their counterfeit coin, hath been offered to me for good silver, I thought it fit to nail it to the Market-Post, that it might not deceive others, and instead thereof I have here made a tender of other Money (viz:) this ensuing Treatise, which I doubt not, but that it may passe with truths approbation.

Answ. That which R. I. calls counterfeit coin, was made publick by [Page 5] our selves, and it hath been and shall be received by them that know Gods Image and the inscription of the Spirit, and though R. I. hath deny­ed it when it was proffered to him, the value and worth of that, which hath been proffered, is no worse; For though a price be put into the hand of a fool, he regards it not. And now Reader thou shalt see, what kind of Coin he hath tendered, and how thou judges it may pass with truths approbation, as hereafter will be made manifest in his further discourse.

Wherefore Reader, saith R. I. Have not so great regard to the authority of the Writer, as the truth of the matter written by him, who was mo­ved of the Lord, as thus to declare against those who are adversaries to truth.

Answ. Indeed the authority of a writer or of that which is written, is of no great moment, seeing he is but one of Antichrists Voluntiers, who hath not only belyed them that feared the Lord, but also hath uttered forth many damnable doctrines, and yet would fasten all these upon the Lord, so that his deceit might be of more authority, and none might que­stion the matter thereof, because the Lord allwayes moveth to truth and righteousnesse, and so R. I. is one of them that hath taken the name of the Lord in vain, which will not be holden guiltlesse, but will be found guilty, when the searcher of all hearts shall make all things manifest.

And then R. I. further saith, That sprinkling of infants is commanded by the Scriptures, and is a seale of the Covenant; and baptisme of infants is that which answers to circumcision, for mortification of the flesh and remis­sion of sins, and admission into the Church, are sealed unto infants by sprink­ling, or that which R. I. calls baptizing.

I say Baptisme of infants, is a Popish-Tradition, as hath been proved by divers, so that of it I need not say much, but where it is commanded in the Scripture as R. I. saith. Coll. 2. 11, 12. is but a bad proof for R. I. for the Colossians were circumcised with the circumcision made without hands, and they were buried with him in baptisme, baptized into the death and sufferings of Christ, such a baptisme as the Priests never administred with their hands, and the Spirit of the Lord was wont to be the seal of the Covenant to them that did beleeve, but now it must be turned out of doors, for visible water hath taken up its place in R. I. his judgement, which is corrupted, and how doth sprinkling answer to circumcision, the Males onely were circumcised, and not the Females, and why doe you sprinkle Fenales, if baptisme must answer to circumcision, and if the ex­tent of the one, must be as large as the other: and as for mortification of the flesh and remission of sins; that which mortifies the deeds of the flesh, [Page 6] hath life in it, and that gives a living testimony within, and remission of sins is in the blood of Christ, and the seal thereof is by the Spirit unto them that beleeve; but this Popish tradition hath a [...]en up all in R. I. his account, if his argument be true; Nay the Papists themselves who are as zealous for sprinkling of infants as R. I. or any of his brethren can be, yet one of their own Bishops (at a Council in France, of both Protestants and Papists, at Pisoy 15 61.) Claudius Espencious saith, Many things are to be beleeved by tradition only, as the baptisme of infants, which cannot be pro­ved from Scripture, but this R. I. would have the Scripture to be a Cloak and a cover not only for Popish Traditions, but for his own invented imaginations, which he hath set forth to blind people withall.

The next thing that R. I. goes about to vindicate, is swearing, which their Ministers teach men to sweare, which ought to be in righteousnesse and truth, and for his proof, Deut. 10. 20. he brings, and he saith, Christ only prohibits rash and vain swearing, and superfluous oaths.

Answ: Unto this much hath been said and answered allready by many pens, and so that in the answer thereof I shall be brief; in the first Cove­nant it was lawful to swear in truth and righteousnesse, and likewise all rash and vain oathes under the Law were forbidden, but Christ who is the end of the Law for righteousness, who is greater then the Prophets, and greater then Moses and Solomon, and greater then the Angels, unto whom they all worship, he saith expressely, swear not at all; Now whereas R. I. and others have said, Christ onely in these words prohibits vain oaths, or false oaths, then he had reproved nothing but what the Law had repro­ved, but he saith, It hath been said of old time, thou shalt not forswear thy selfe, but Christ saith, I say swear not at all, so that it is manifest, that all oaths are forbidden by him, who is the oath of God; and why saith R. I. it is not contrary to the Gospel of Christ for to swear, and yet doth account the writings which is called the New Testament the Gospel, wherein Christ hath expressely forbidden it, and therefore those Ministers that teach men to swear, are not the Ministers of Christ, but teach those things that are repugnant to the Gospel of Christ, For he that breaks one of the least of the commands of Christ, and teacheth others so to do, is least in the Kingdome of God.

The next thing that R. I. would vindicate, is their singing of Davids Psalmes, in invented Tunes, such as pleaseth the carnal mind, and for his proof he brings Matth. 26. 30. They went out and sung a Hymn, and Paul and Silas sang in prison, and singing is divine worship for the praise of God, and the comfort of our soules, and it is a soul-ravishing, and heart-rai­sing ordinance.

[Page 7] Answ: It is acknowledged, and allwayes hath been by us, that praises belongs to the Lord, and that they that are made alive, whose souls are raised out of death, can, and doth praise the Lord, and they that sing with the Spirit and with understanding, are acceptable unto God, and they that are in the Spirit, doth that which the Spirit moves unto, and so worships in the truth, and is accepted of God; and Christ, and Paul, and Silas and many more praised the Lord, and ma­ny now doth praise the Lord, and he that hath a Psalme may sing, but what of all this? what doth this prove for R. I. and the rest of the Masse-house-singers? and what doth this prove, as to the singing of them that is void of understanding, who sometime sing, I go mourning all the day long, and just at that moment are singing, and what doth R. I. think it cannot be a Psalme, unlesse it be in Meeter? or doth he think it is not accepted, except it hath a Tune with so many stops, and to sing Davids prayers, and call it praises, is this with understanding? and even to return R. I. his words upon himselfe; A more ungroun­ded opinion was never invented by the Devil; For them to sing or to pretend to praise God, whose soules lyes in death, and do not know what it is to partake of Gods benefits, neither the unsearchable gift; This kind of singing and imitation doth not comfort the soule, but burden it, and this doth not raise the witnesse, but kills it, and you make merry over it; and this kind of singing must be turned into howling and lamentation.

And saith R. I. Our worship doth not differ neither in whole, nor in part, in matter or manner from the Saints worship in the Primitive times.

Answ. This mans confidence or rather impudence, is in opposi­tion to knowledge and wisdome, for it were easily proved, that it neither in whole; nor in part, neither in matter nor manner agreeth with the Primitive times; as for example, it is no where recorded in the Scripture, that any Apostle, Minister, or Ministers, did take a little water and did sprinkle a few drops on a childs face, and call'd this an ordinance of God, and say, it is a seal of the Covenant, and mortification and remission of sins, neither any such doctrine did they declare; neither did any of the Ministers and Apostles of Christ, cause people to buy them bread and wine, and then give it the peo­ple back again, a bit of bread and a sup of wine at the middle of the day, and call this the Lords Supper, or a great Sacrament; neither [Page 8] had they bels in their Churches to call people together; neither had they soft cushions, and pulpits, and a hour-glasse hanging by them; neither did the primitive Churches prohibit, or limit the Spirit of the Lord God amongst any, but if any was moved to speake any thing, or had any thing revealed from the Lord, the first was to hold his peace.

These and many more things you differ in, both in matter and manner, which largely hath been declared by other pens, and so in this I shall be briefe; neither had the Ministers of the Gospel their maintenance by force; neither had they Easter Reckonings, Midsum­mer dues, Mortuaries, money for Churching of women, Marriages, nor for the burials of the dead, nor money for Funerall Sermons, neither did they preach over the dead: all these and abundance more of such like invented things, was never practised nor found amongst the Churches before the Apostacy; which things considered may cause R. I. to blush, that ever he durst be so impudent as to say, they differ not, neither in whole, nor in part, in matter nor in manner, from the primitive Churches; and untill such time as R. I and his Brethren contenders can clear themselves of these things, let them not think any whose eyes God hath opened can receive them for a Church of Christ; nay most of the parish Ministers holds up those practises which the Papists did deny, as money for Marriages and burialls, baptisme, the Sacrament, or the ground in which the dead were buried, this was reprehended and condemned by the Councell of Trent, in the height of all Popery, 1547.

Saith R. I. It seemes these tythes are a great matter to many, or ra­ther a great trouble for them to pay the Ministers, though Abraham paid tythes of all to Melchizadeck before the Law; and this proves E. D. his Argument as saith R. I. That it is contrary to the Light and Law of God to withhold them from the Ministers, because they were given by Abraham before the Law.

Answer, Yea, It is a great matter with many to pay tythes, and a great trouble too, because he that confesseth Christ is come in the flesh, cannot uphold the shad owes of the first Covenant, which be­longed to a changeable priesthood, having no other portion among their brethren, which was given unto them for the service which they performed unto the Lord, and likewise were a Twelfth Tribe, and near a Twelfth part of the people; And now the Law being changed, [Page 9] and the Priesthood changed, and the Covenant ended, and the Ordi­nance thereof abolished, that such a company of covetous men, as the Parochiall Priests generally are, that they should claime the tythes that belonged to this Priesthood, and not doe the worke which they did, and yet hath a portion among their Brethren in this land, neither are they the three hundred part of the people; and that such a com­pany, I say, as these should claime the tenth part of all the increase in the Land, this is a great matter, and a thing not consistent with the Law of God, neither equity or reason.

And it is but a poor and feeble argument neither of E. D. or R. I. that because Abram gave the tenth part of the spoyle to Melchizadeck before the Law, that therefore it must be a binding thing to all genera­tions to pay the tenth part as due to such as are neither after that or­der of Aaron, neither after the order of Melchizadeck. Abram gave the tenth, and that but once, and freely, and Melchizadeck brought forth bread and wine to Abram's Army; and we may as justly, and upon as good ground, demand bread and wine for our whole families of the Priests, as the Priests can demand the tenth part of our sub­stance from Abram's gift to Melchizadeck, and say, it is against the Law of God, nature, and reason, as E. D. and R. I. doth conclude by their feeble arguments which they make upon Abrams giving the tenths, for if the example of the one be binding, then the example of the other is also as binding; Abram gave the tenth part of the spoile and that but once, and Melchizadeck demanded none, then why doe the Priests who are but usurpers claime it every yeare? and where they cannot get it freely, as few will give it them who witnesse Christ come in the flesh, then they take it by force and constraint; or would Melchizadeck have pleaded with Abram (as this ignorant R. I. doth) that the spoyle was none of his own? as he saith Tythes are no mans own; or as I said before to E. D. would Melchizadeck have taken away Abrams Oxen, Cowes, or Horses, Sheep, or Camels, if he had not given him the tenth part? Or did any of the Ministers of Christ require or demand, force or constraine any maintenance whatsoever from any, which this R. I. saith they differ nothing from, neither in whole nor in part, in matter or manner, neither in practice; but saith R. I. This is nothing to the purpose, unlesse it could be proved that the Apostles might have had tythes, which they could not being per­secuted. Yes it is something to the purpose if you take them for an [Page 10] example, as you say you doe; and though it be granted the Apostles were persecuted from place to place, and sometimes went from place to place when they were not persecuted, which R. I. would have condemned for runnagates, if he had lived in that time: But without all controversie, if it be a duty now to pay tythes unto the Ministers of the Gospell, then it was a duty in the Apostles time, that though the Rulers were persecutors, yet the Apostles would have minded them, whom they had begotten into the Faith, of their duty; but we find no mention neither by Commandement, Reproof or Exhortation, unto any of the Churches, about any such thing, and so thy argument R. I. is foolish and frivolous; for it may be easily proved, that tythes was never demanded, not for 7 or 8 hundred yeares after the As­cention of Christ.

And R. I. saith, The Apostles took whatsoever was given them, and this satisfies the Ministers Conscience to take tythes which the Magi­strates give them, so they may of such maintenance live of the Gospel.

Answer, If the Apostles took nothing but what was given them, then this shames your forcing, and also your seeking it of them who receives you not, which manifests you are out of the Apostles exam­ple, and though it satisfies your Consciences to take tythes (which thou saith the Magistrates gives you) both of them that owns you, and them that owns you not; yet I beleeve it would not have satisfi­ed the Apostles of Christ, if any Magistrates would have sent them back to the Jews who believed not, or the Gentiles who received them not, this they would not accounted as a free gift; though this divers hundred years many Rulers have drunk of the Whores cup, and hath given their authority to the beast, and hath forced and com­pelled to a worship, and also to give to the Whores Merchants, yet this is but bad proof that they ought to have done so; and the Apostles never counted this living of the Gospell to live of tythes and for­ced maintenance, which none of the Ministers did receive, or ever will. And so for shame call in thy Ignis fatuus again, in which thou hast published so many lyes, among which this is one, [which will stand as a record against thee] (viz.) That ye differ not in doctrine and practice, matter and manner, neither in whole nor in part, from the Apostles and Primitive Saints. And this is another lye, that Timothy and Titus was settled in a parochiallike way in their quarters. Nay the Parochiall quarters, is all people, old and young, beleevers and un­beleevers, [Page 11] between such a water and such a wall, or betwixt such a hedge, and such a ditch. And because thou said I had not named the Apostate that builded your Masse-houses, I shall take away the occa­sion of thy clamouring this, and tell thee who invented your Parishes, and your parochiall way, (viz.) The Pope Dyonisius, which it may be thou wilt calculate among the Bead-row of Saints, for his great de­votion, as thou said Ambrose did with Seneca.

The next thing that R. I. contends against, is no lesse thing then the Doctrine of Christ, and yet it may be he reckons himself as one of his Ministers, and yet he raises arguments strongly against the Doctrine of Christ, viz. Be not ye called Masters. But it may be thou wilt say as one of thy generation said lately of some of the Doctrine of Christ, that these words give an uncertain sound, and therefore they must have an exposition, and it is this, that Christ condemneth ambition, and superiority over our brothers Religion and faith.

Answer. Then all your parochiall Ministers by thy own Exposition falls under condemnation; for this is a poynt of our faith, that if we be moved of the Lord and by his Spirit, to come into your Assemblies to speak the word of truth, that we ought to speak it, and you ambi­tiously would arrogate unto your selves superiority over our faith and Religion; like as we beleeve that we ought not to give flattering ti­tles to men, neither to give maintenance unto them, of whom we are perswaded, and doe believe are no Ministers of Christ; And in these and many more things that pertains to Religion, faith and godlinesse, you ambitiously and proudly have arrogated unto your selves superi­ority over Religion, faith and consciences: Therefore repent of it, and see you doe so no more left you fall into condemnation. And as for calling any man Master who is our Master we own, and it is the practice of such as are servants; but to call him Master who is not our Master, is to speak an untruth, or else to give flattering Titles, and we have not so learned Christ; but enough of this hath been spoken by divers, so that I shall pass on and touch a word about complements, and doffing off hats, and bowing of knees, a thing that R. I. and his Bre­thren so dearly loves that they are loath to part with it, and these things we beleeve we ought not to doe; and although R. I. doth con­fesse, that none ought to usurp authority or superiority over his bro­thers faith, yet notwithstanding he hath forgotten his own Expositi­on in a moment, and falls a wrangling about hatts and Caps, Knees [Page 12] and Complements, which we cannot doe for conscience sake.

And saith R. I. If the Quakers will not put off their hatts because it is a custome, or bow the knee because they are abused, they must not eat nor drink because it is abused by gluttons and drunkards.

Answer. A pittifull lame argument, we eat not, nor drinke not, because it is a custome, nor wear apparell, but because of their service and of necessity; and yet I would have R. I. know, that we have lear­ned to distinguish betwixt a thing that may be customary and good in it selfe, and a custome which is vaine; and the Saints did not salute one another because it was a custome, but because their hearts was joyned to one another in love and in truth. But for doffing the hart and bowing the knee to a fellow with a feather, or a woman with a fan, or a Gold-Ring, or powdered hair, this is a vain Custome, and the An­tiquity of a thing doth not prove the goodnesse of it, neither custo­marinesse the worth of any thing, nor because a multitude of Roysters and Ruffins do practice such things, that therefore they are lawfull; for we know broad is the way that leads to destruction, and many there be that enter in, and we have learned not to follow a multitude to do evill, though R. I. be untaught.

But saith R. I. When sallutations are observed with a good decorum, they are like a hand diall which shews what order the wheels observe within, and the abuse of any thing doth not abollish the use thereof.

Answer. Now what R. I. doth count a good decorum, Reader thou may judge by what he hath before pleaded for; for doffing of hatts, bowing the knee, and saying Your Servant Sir, or, if it please your High­nesse, or, if it like your excellency, with such feigned practises, and this is the decorum, which is counted civill; and so reader thou may ob­serve how the wheels runs within.

It so came to passe that I was amongst a Company of these that would be called Ministers of the Gospel, in number no lesse then ten, and in the Room I was when they all came in, and they courted and bowed, and scraped with their feet, with their hats to the ground ma­ny of them one to another, and reeling up and down the house in this manner, and one striving to outstrip another in complements; and though they had all intentions to sit down, yet they strave among themselves who should be last, and in this posture they continued halfe an hour together, at the which I admired, and indeed was asha­med, that men who professed godlinesse should be found in such [Page 13] transgression; and it is like R. I. will count these civill salutations with a good decorum; And now Reader observe again how the wheels went within, and what they did drive after, but to gratifie one another in deceit, with these kind of decorums, like stage-players and Fidlers; and thou errs not knowing the Scriptures neither the power of God; when that which was commanded by God came to be abused they came utterly to be abollished, as the Brazen Serpent came to be idolized it was taken away, though there was no command for so do­ing, but they might have pleaded the former against them; likewise the Temple commanded to be built by God, and was to have continu­ed for ever, yet being abused and made an Idoll of, it was utterly a­bollished and was left unto them desolate, and the glory of God did not appear in it as before, and because of the iniquity of such a com­pany of Priests, Sion became as a plowed field, and Jerusalem became heaps, and the dayly sacrifices ceased, and not one stone left upon another of the Temple that was not thrown down: And so for thee or any other to plead custome or antiquity, and examples, which was nei­ther commanded or commended as to be standing and a binding rule to all generations, demonstrates thy great ignorance and blindnesse, and manifests thee to be one who pleases the spirit of the world, in whom the love of God dwells not.

The next thing that R. I. falsly accuseth, and impudently affirmeth against the Quakers, is, That they deny honour to Superiours, and to them to whom it is due, and so blasphemes the name of God and his Do­ctrine; and further saith, Charity, though shooting at randome, cannot misse the right mark.

Answer. It is one thing what God accounteth true honour, it is another thing what R. I. counteth honour. True honour is to obey the commands of Superiours who rule in the power of God, and this the Quakers doe, submitteth to all the just and equall commands which are required of them that rule in the power of God, and this is not to blaspheme the name of God and his Doctrine; but this fel­low would have accused the Apostles, as his generation did, who put them out of the Cities charging them to speak no more in the name of Jesus, and then when the Apostles returned, plead their authori­ty, saying, Did not we command you to speak no more in his name, and now you are disobedient, blaspheming the name of God and his Doctrine. Is this good reasoning R. I. And charity shoots not at randome, neither [Page 14] misses the marke, but it is pure, and singles out its object to joyn unto, and joynes not unto deceit; But this is R. I. his charity, to think wel of them that are doing evill, and joyne to them who are doing the Devils worke, but this man honours charity as he doth the Scriptures, he saith charity shoots at random, and the Scriptures are the true cards, as hereafter thou shalt see.

And saith R. I. F. H. labours to disgrace, if not to deface our Chur­ches, he like a cunning gamster knows how to alter the course of true cards, the Scripture, as R. I. calls them.

Answer. Because F. H. would have them to take away their crosses & Pictures and Images, which was set up in the time of grosse idollatry, this R. I. counts graces and adorns their churches, and so he is joyned to Idolls I shall let him alone; and the Reader may see how R. I. honours the Scriptures, when in one place he pleads for the same Ti­tles to be given unto them which is given to God; And saith No man can dishonour Christ by giving as honourable Titles to the Scriptures, as to God or Christ; Then by his own argument he hath brought a great dishonour to God and Christ and the Scripture by giving them so base a Title as the name of Cards, and so in going about to exalt his own imaginations, he hath villified the Scriptures of truth.

And saith R. I. To call steeple-houses churches is no addition to the Scripture, but a true exposition thereof; and what if there be some Re­liques of Idollatry in our materiall Temples, as thereis some reliques of sin in our living Temples, must they therefore be called Idoll Temples?

Answer. The Temple in which the Jews worshiped was builded by the command of God, which all these Steeple-houses cannot be compared unto, which was invented and set up in the Apostacy since men hath departed from the faith, and turned into formallities and Idollatry. When Christ was offered up the everlasting offering, them that did beleeve in Christ separated from the Temple; and the Gentiles who believed separated from their Idolls Temples and they met together in houses, which we do not read of was fill'd with pic­tures, Images, and Crosses; and Steeple-houses now was not then in­vented, and the Councell of Nice diverse hundred years after the Apostles, decreed that Images and Crosses were to be placed in the churches, and also worshiped; and there is the Originall of those things which R. I. saith, doth grace and adorne their Church. And if some of the Reliques of Idollatry doe abide in your Temples, then [Page 15] it demonstrates that you are in the same spirit as they were that set them up. And if your Temples take its denomination from the peo­ple that met therein, as R. I. saith in the 32 page, then they may be truly called popish houses and Mass-houses from the people that meet therein. And if the reliques of sin abide in your living Temples and bear rule there, then they that defile the Temple will God destroy, for holiness becomes the habitation of his house for ever, and the 1 Kings 8. 11. will be but a bad proof for thee, for the glory of the Lord shall fill the House of the Lord, for that is the Temple, blind man, which was commanded by God, and the glory of God did appeare there; but if this will not serve we must have another proof, Psal. 76. 2. In Sa­lem is his Tabernacle, and his dwelling place in Sion, which may be un­derstood allegorically of our Temples saith R. I. Doth the glory of the Lord fill your Mass-houses, you glory in deceit, and in pride, and your glorying is not good, and thy allegory is false, though his Ta­bernacle was in Salem, and his dwelling in Sion, and his presence in the Temple; is yours the Temple, or Salem, or Sion, or the Tabernacle, if not, for shame pervert not the Scripture, nor bring it to cover your idollatrous practices, which R. I. pleads for, and saith Images, Pictures, and Crosses, may be continued in some places: and it is like R. I. would count it sacriledge to take them away, he is far from the exhortation of the Apostle, abstain from every appearance of evill, and hate the gar­ment that is spotted with the flesh.

And R. I. saith, I plead not for Baal, nor for proud phantastick, spirits, and yet a little after, saith that putting off lace, ribbouds and costly ap­parrell, may be putting on of pride. Now who will believe this R. I. that he pleads not for Baal, when he pleads for Pictures, Crosses and Images, for cuffs, ribbonds, lace and costly apparell. Now Reader thou may observe by R. I. his decorum how the wheels goes within.

And further R. I. saith, It is utterly unlawfull, for any Christian whatsoever, gifled or not gifted, to preach the word in the name of the Lord before the Church publikely assembled, unlesse they be ordained and set apart by the Church for such a work.

Answer. This man is farre from Moses spirit, who wished that all the Lords people were prophets, and would not forbid Eldad and Medad, to prophesie in the Camp, which was a publick assembly, and Israel then the Church of God, and R. I. hath made too hasty a con­clusion, who would prohibit all from speaking the word of God, if [Page 16] they wanted outward ordination; then Paul was a great transgressor, who consulted not with flesh and blood, neither with any other of the Brethren, nor went not up to Jerusalem for ordination, but preached three yeare the word of God, and then afterwards went up to Jeru­salem, and saw none except Peter and James, and had no ordination then as we read of; and afterward he went into Syria and Celecia, and furthermore saith, he was not known by face to the Churches of Judea; So who ordain'd him all this time, for there was no Churches of the Gentiles but what he had planted then, and so they could not ordaine him, Gal. 1. 17, 18, 19, 21, 22. And who ordain'd Apollo; but it may be that R. I. will say that Paul was ordain'd at Antioch, Act. 12. 2. But I would have R. I. to understand that here was 17. yeares that he preached publickly before that, and where was his ordination? Many of the Brethren who was scartered abroad in the persecution that was at Jerusalem, went every where preaching the word of God, and when or where was these ordained? and who ordained the Bre­thren that was persecuted after Stephens being put to death, who tra­villed as far as Phenecia, and Cyprus, and Antioch, preaching the word and the hand of the Lord was with them, and a great number beleev­ed and turned unto the Lord, Acts 17, 19, 20, 21. Yet these things I bring not as to deny but that many went out with the consent of the Church, and many were ordained Elders who were grown up in the truth and established, who had received the Holy Ghost, by whom many was confirmed and strengthned in the faith; but what is all this R. I. to your ordination, and who ordained you, the Pope, a Bishop, or a Councell, or a Parliament, and what are they you irdaube? such as learnes the art of speech seaven yeares at Oxford, who hath read Ho­mer and Aristotle, Plato and Diogenes, and learned to play on a Fiddle; These are no Mechanicks but gifted men indeed and quallified, and fit to be ordained and made Ministers, Pastors and Elders to carry a broad the Traffique of Mistery Babylon; but this R. I. is very pe­remptory, and saith, it is utterly unlawfull for any that are gifted to preach the word; Contrary to the Apostles doctrine, who saith, as e­very one hath receiveth the gift so let him administer, and not such as R. I. would have to be Ministers, who hath learned an art to speak, and this must be called a gift, and a quallification, and a fit man to be a Pastour, and thus they have ordained one another, and hath set up a trade of preaching, and with their confused stories hath fill'd the world with darknesse.

[Page 17] And as concerning an infallible Spirit, saith R. I. None except Christ who was without sin can challenge it, or lay claime to it, and I may say of such runnagates and wandering starrs, as this F. H. and the Quakers are, as John did, 1 Joh. 2. 9. They are gone out from us, because they were not of us.

Answer, However this R. I. hath cleared himselfe and the rest of his brethren for being Ministers of Christ, for they doe not only de­ny an infallible Spirit, neither look to be made partakers thereof, but quite shut out all the Saints from enjoying it; and though in Christ the fullnesse of the Godhead dwelt, who was full of grace and truth; he is the Root from whence all that believe come to be made par­takers of his virtue, and so many of his members may lay claime to it, as they have received it by a free gift according to the promise of Christ, I will send you the Spirit of truth which shall lead you into all truth, and the Apostle had received the Spirit of life in Christ Jesus, who had freed him from the Law of sin and death, and the sons of God had received it, and they were led by it, and the Ministers of Christ was made Ministers of it, who hath made us able Ministers as it is written, not of the letter, but of the Spirit, and that Spirit was infallible and true, and that Spirit which they declared of, was an unerring Spirit, and as they were led by it they erred not, but were kept by it that the evill one touched them not, and they spoke from it, and or­dered the Church in it in the wisdome of God. But what doth these men minister from, who waits not to be made partakers of this, but denyes that ever any had it, or even shall have, and so are but a com­pany of dreamers, and tells their dreame that they dreamed in the night, or at best steales the words from their neighbour, and saith, Thus saith the Lord when God hath never spoken to them. And though thou may say we are runnagates, because we sit not dreaming over 30 or 40 families 20 yeares, but travills from city, and from country to country to publish the word of truth freely, as the Apo­stles and Ministers of Christ did; We must by such as this R. I. and his Brethren, who hath gotten holes and nests in the earth to creep into, be counted as runnagates; and though John said, they are gone out from us, because they were not of us, this he spoke of them who went out of the light, in which he and the rest of the Disciples had fellow­ship with God, and one with another; and they that went out from this, went into the spirit of the world; and you are such as they that are gone out already, and blasphemously calls the light of Christ [Page 18] Ignis fatuus; and so all that fear the Lord will come out from you, and out from Babylon, where the blood of the prophets hath been shed, and the witnesses kill'd; you who deny an infallible Spirit, is like to be in blindnesse and follow the spirit of errour, for you have nought else to cleave unto.

And further, R. I. saith, When the Lord said by Joell, that he would pour out his Spirit upon all flesh, and his sons and daughters should prophesie; the prophet speaks not of a ghostly power to open the Kingdome of Heaven, given by Christ to his Apostles and Successors, but of an extraordinary measure of enlightning grace, and a more copi­ous effusion of the Spirit, and also to pastors to whom more is given, more is required; and this Text doth not prove that all sheep shall be Pastors, and all schollars Teachers.

Answer. Nay this Text doth not prove all Sheep to be Pastors, neither all that are taught to be teachers, for all are not Prophets, neither Pastors nor teachers, for as Christ said the Labourers are but few, but this man is afraid that there should be too many, and indeed there are too many hireling loyterers, that are ready to supplant one another for filthy lucre; and though many may be said to beleeve, yet all have not received the Spirit of prophesie, or a gift to be pastors, but onely they to whom it is given of the Lord for the worke sake, yet notwithstanding they who have received it ought not to be limitted, either Son or daughter, for them who doe, quenches the Spirit, and despises prophesie, as this R. I. doth, and how should he doe other­wise, seeing he hath denyed the infallible Spirit, from which all the Ministers ministred, and all the prophets prophesied and spoke as they were moved by the holy Ghost. But R. I. saith, the Prophet spoke not of a ghostly power to open the Kingdome of heaven, if by ghostly pow­er he meane the Spirits power, as I beleeve he will not deny, then was it not by a spirituall power, sons and daughters prophesied, and did not this power open the Kingdome of Heaven, and if it be a more Copious effusion of the Spirit which is given under the Gospell then the Law; then how is it that R. I. would straiten or lessen the effusi­on thereof under the Gospel; for there was Daughters that prophe­sied under the Law, and many Sons that spake by the Spirit of God; but now all must be confined to the letter, and your Pastors now hath far lesse of the Spirit, if any at all, who speaks from the strength of naturall parts, and denyes the unerring Spirit, and so shuts up the Kingdome of Heaven against men.

[Page 19] And R. I. is so grieved at this infallible Spirit, or this spirit of pro­phesie, that he cannot endure that a Daughter should prophesie or speak by the Spirit of God in the assembly of the Saints, and the main stresse of his or all their arguments is the 1 Cor. 14. 34. Let your women keep silence in the Church, for it is not permitted for them to speak and if any woman speaks in the Church, it contradicts the Spirit, and though they have a gift, they ought not to improve it in a disorderly way.

Answer. That which hath been said in this perticular unto E. D. is sufficient to them whose eyes God hath opened, but this R. I. is one of the evil beasts that the Apostle speaks of, whose mouth must be stopt. And so I further say, that the Apostle writ to the Church of Corinth which were beleevers, which few will deny but that it consisted both of men and women, and he expressely saith, ye may all prophesie one by one, and, furthermore, if a woman prophesie with her head uncovered dis­honoureth her head; so that it is manifest that thee was women did prophesie and also laboured in the Gospell; but saith R. I. that was but in a private way, or amongst some few, this had been lawfull or or­derly in R. I. his account, and if she might speak to two or three, or twice three it may be, as there is in many houses, is not this call'd a Church, and doth not Christ say, Where two or three are gathered toge­ther in my name, I will be in the middest of them. Moreover, was not that a Church which was in Aquilla and Priscilla's house? 1 Cor. 16. 19. and was not Priscilla a Daughter that did prophesie? what must Priscilla goe out of her house in which was the Church if she had a­ny thing to speak by the Spirit? was it lawfull to speak without doors and not in the house? and if she might speak in her house, then she spoke in the Church, and R. I. would have said she had contradicted the Spirit of God; and is not Christ one in the Male and in the female? and is not male and female both one in Christ Jesus? is Christs power and the Spirits authority any whit lesse efficacious or powerfull when he speakes in the female? or is it the sects only that addeth or dimi­nisheth from the authority of the Spirit; thou ignorant man who art voyd of the knowledge of God? and was not Mary a woman, and did not she preach Christs Resurrection to the Disciples, and were not they the Church? but this is like will not satisfie R. I. his unreasona­ble mind who doth not beleeve that a woman may prophesie or speak in the Church, for this would contradict Pauls saying; not at all, I grant Pauls words to be true, this was spoke occasionally to one Church? concerning them that were unlearned and untaught of the [Page 20] Spirit, that usurped authority over the man, and such as was disorder­ly whose spirit was not subject to the Prophet, and what must this be a binding example, as to quench the Spirit, and limit the Lord from generation to generation as to binde or limit them, who are in subje­ction to their husband and who usurped not authority? for it is one thing to have authority, and another thing to usurp authority; now they that are come to feel the power of God, and thereby be moved to speak, the power gives her authority, but she that is not in the pow­er neither doth feele the motion of the Spirit, such a one usurps au­thority and is unlearned, and such, and they only were prohibited by Paul and no other; for if it had extended unto all, then the women be­fore mentioned had been transgressors; and likewise further for the satisfaction of all; Anna a prophetesse, the Daughter of Phanuell of the Tribe of Aser, she coming into the Temple gave thanks unto the Lord, and spake of Christ unto all them that looked for Redemption in Jerusalem, and that was in a publick place, and in a publick congre­gation, Luk. 2. 36, 37, 38. And last of all, if E. D. and R. I. will not confesse that the meeting neer Cond, in which the women spake, was a Church, which F. H. justifies, then E. D. and R. I. hath lost their cause, and wrangled about nothing, and the thing proved against them both, (viz.) That a woman declaring, speaking or prophesying by the Spirit of the Lord and in the authority of God, is a lawfull and a commendable, and a justifiable act in the sight of God and all the children of light: And therefore cease your foolish clamour, and let no such ignorant stuffe come in print again, lest your folly be more and more made manifest, and the stone fall upon you which will grind you to powder.

The next thing which R. I. quarrells about, is a lye, which Edward Dodd asserted, that some of the Quakers should say they were equall with God, unto which F. H. replyed and said, he that hath the Spirit of God, is in that which is equall, and he that is joyned to the Lord is one Spirit, there is unity, and that unity stands in equallity, and these expressions saith R. I. offers violence to God and his glory.

Answer, This R. I. is so in love with the spirit of errour, for he hath denyed the infallible Spirit, and is in such love with an unequall spirit, that he cannot endure to here that any should be joyned to the Lord in an equall Spirit, and so quarrells with plain Scripture, and saith, it doth violence to the Majesty of God; the Spirit of the Father, and the Spirit of truth, is an equall Spirit, and them that [Page 21] are led by it and are in it, are in that which is equal, and so are joyned to the Lord, and are neerly related to him; but that I said or any o­ther, that the creature is equal to the Creator, in power, or in glory, is false and a lye, and let E. D. and R. I. know, that [...] are for the lake.

R. I. saith, Christ is glorified in his humane nature, and humane na­ture and flesh may be understood of the regenerate part, and humane na­ture may be understood both of soul and body, and this may confute F. H. that doth contend against humane nature, and goes on and tells ano­ther lye, as every page is fild with some, and saith F. H. saith, Christ hath no real body.

Answ. This man speaks out of thick darkness, and intrudes into those things he hath not seen, being vainly puft up in his fleshly mind; I said unto E. D. that Christ was the seed of David according to the flesh, and according to the Spirit, the son of God; And furthermore said, and new saith, that Christ is glorified in a spiritual body, and incorruptible body; and so by incorruptible body and spiritual body, according to R. I. his dark understanding, must also be understood hu­mane nature; and again, humane nature may be understood of the soul, O dark and fortish man, what art thou like to confute, who saith the humane nature may be taken for the soul, and also it may be taken for flesh, and also it may be taken for the regenerate part, and thus like a blind man hath lost all aime, thou runnest rambling up and down in every by-path, but how should thou doe otherwise, seeing thou hast denyed that Spirit that doth not erre? and also would have all others to deny it, and saith, that none may lay claime to it, although God hath promised it, to give the spirit of truth to lead his people into all truth; and if into all truth, then out of all error, but this doctrine of Christ comes too neer perfection for R. I to own, which is a doctrine so offensive to him, that he cannot endure to hear of it, or that ought should be perfect, and therefore he hath condemned the law of the spirit of life, and saith it is imperfect, as may be seen in the 55 page of his book, and if flesh, and the regenerate part of man, and the soul, may all be understood by humane nature, then they are all one, and then the soul is humane and earthly, but the soul is spiritual and im­mortal, and flesh and blood inherits not the kingdome of God, and the regenerate part is that which is begotten and brought forth by the immortal word of life, and that which is born of the spirit is spirit, and so the ignorance of this man is made manifest, and so R. I. may take [Page 22] his lye home unto himselfe, as that F. H. denyes the reall body of Christ, for F. H. hath said, and now saith againe, and that according to knowledge, that Christ hath an incorruptible body, and a glorious body, and a spiritual body, and in this body is Christ glorified with the Father, and humane nature, is no where taken for a spiritual and incorruptible body, in the Scriptures account, as this R. I. and his blind tribe doth imagine, and yet the flesh of Christ is owned, and the word that was made flesh the Saints know and doth feed on, by which they are nourished up into everlasting life, and so I say unto thee, as I did to E. D. when thou writes again speak plainly, if by hu­mane nature thou intend a carnal body, or the same flesh thou art on, & thou would devide the flesh of Christ from his Spirit, would de­vide Christ, & Christ is not divided; and thus he goes quarrelling on and heaps lye upon lye, and saith that F. H. saith, Christ hath no real body, but his mystical body, which thing is thy own and never affirmed by me either in word or writing, and so repent of thy lyes, and for shame call in thy Book least the judgements and plagues of God be multiplyed upon thee.

And further saith R. I. How do the Quakers condemn themselves, when they so proudly boast themselves, as the Pharisees did, to be clear from sin, who needs not Christs righteousness for their justification; how then can they say that Christs righteousness is their justification, when they are so righteous in their own eyes, for Christ hath not promised to justifie any, but those that confess their sins.

Answ. We have confest our sins, and also departed from them, and not like you feigned hypocrites, who are confessing from year to year with your feigned lips, and your hearts never turned to the Lord from iniquity, and takes the name of Christs righteousnesse to be a cloak to cover your iniquity withall; and we do not say, that we have no need of Christs righteousnesse for our justification, for if we should say so, we should be lyars like thy self, for we have need of Christs righteousnesse, for he is our life, who is called The Lord our righteousness, he is our justifier, and who art thou that condemns any? but the false accuser of the brethren, for Christs righteousnesse is our covering, and we are not righteous in our own eyes, but in the eyes of him who hath made us so; and we never said that we have not sinned, and so we have not made God a lyar, as this vile slanderer would make men beleeve through his false aspertions, for we say, we were once darknesse, but now are we light in the Lord, and he who is [Page 23] our light and life, is our justification and righteousnesse, and his blood cleanseth from all sin, and the power of God keepeth us that the evil one toucheth us not, and yet all boasting is excluded.

And the further R. I. goes on the lower he sinks towards the bottom­lesse pit, and there we shall find him at last before we have done with his book, and speaks out of thick darknesse, like a man that never saw the Sun, who hath altogether taken up his dwelling place in Deaths Region, and as though that were the Land of his nativity, and thou shalt see Reader by what ensues.

R. I. saith, Though it be said, He that commits sin is of the Devill; not that the Devill can claime him for his own, or that he is in his possession, but he is captivated of the Devill and everpowered. And for his proof he brings Peter was cryed up to be a Saint, and at that same time when he was cryed up to be a Saint, Christ called Peter a devill, and that must be understood a Saint had sinned.

Answer. He that is captivated by the Devil, hath gone from the power of God, and he that commits sin doth the Devils work, and he may claime him for his workman; and he that is overpowered is brought into capti­vity, and he that carryes into captivity hath the Captive in his possession, as it is written, his servants you are to whom you obey, and he that commits sin is the servant of sin. And these black confused distinctions R. I. maketh to make people beleeve that they are Saints of God, when they are the Devils captives, and that they are in the possession of Christ, who yet doe the works of the Devill who is an enemy to Christ, and thou knows no more of a Saint then thou knows of a devill, who saith that Peter at the same time that Christ called him a Saint, called him a devil; for thou must know, that Matthew recorded many things it may be in one Chapter, which was acted and done, and spoken in many dayes and weeks, for when Peter confessed Christ to be the Son of God, he was in the faith, and Christ said, flesh and blood had not revealed that to him, but at this time had spoken little of his sufferings; as it is written, Mat. 16. 21, from that time for­ward began Jesus to shew unto his Disciples, how that he must goe unto Jerusalem and suffer many things, and be kil'd, and rise again the third day; So that it is manifest, that here was distance of time and space betwixt Pe­ters confession of Christ and of his rebuking of him; however the unbelief was gotten up in Peter, and he that had need to be taught, came to be a rebuker of him who was his Teacher, this was another state then the for­mer; but of these things R. I. is ignorant, and let the Serpent feed upon dust, for I desire to give him no other food.

[Page 24] And further R. I. saith, Though Saints sin not Devil-like unto death, yet if any man say he hath not sinned ofter the similitude of Adam's transgression, he, saith John, is a lyar and the truth is not in him, for when all is done the best men are men still, and the best earth is earth ever, and will bear nettles and brambles; me and if these things were well considered by F. H. he would not say and E. D. for pleading for sin or Satan, for we plead against those who say they have no sin.

Answer. This R. I. is so in love with sin, that by his arguments which he makes, one would judge that he accounts it as necessary as his dayly food, and these are strange kind of Saints that R. I would make, at the best they are but still sinners, and unsanctified; but they that are called to be Saints, who are begotten by God the father and preserved in Christ Jesus, they are sanctified and made clean through the washing of Regeneration, & through the sanstsification of Gods holy Spirit which divelleth in them, by which they have power to mortifie the deeds of the fiesh, and to o­vercome and to be made partakers of the promises; but here lyes the difference in R. I. his account, betwixt his Saints and his Sinners, The sin­ners sinneth devil-like, yet the Saints sin not devil-like, I say they that sin are in one nature, notwithstanding R. I. his blind distinctions, for they that sin are liker the Devill then God, and liker his image then Gods Image, for Gods Image consisteth in righteousness and ture holinesse, and the de­vils image consisteth in unrighteousness, sin, and unholiness. And now Reader thou may judge whose Image R. I. his Saints bears, and if thou be one that can plead against them who are born of God, and sinneth not, and who are cleansed from all sin by the blood of Christ, then R. I. will rank thee with E. D. and himself in his Bead-row of Saints, as he calls it.

And if any man say, he hath not sinned after the simititude of Adam's transgression, he is, saith John, a lyar; Nay it is R. I. that saith it and not John, and so R. I. is the lyar, for the Scripture saith on this wise, Rom. 5. 14. Death reigned from Adam to Moses, even over them that had (not) sinned after the similitude of Adams transgression. So that it is manifest, that there were many that death reigned over, and yet they sinned not after the similitude of Adams transgression. But this R. I. will accuse every man with whom he hath a mind to quarrel, and will not only tell lyes him­selfe, but publish false Doctrine, but he will bring the Saints for his author; and John saith not, If any man say he hath no sin; And thou that sayest, when all is done, the best men and the best earth, will bear nestles, brambles, and tricks, as I said to E. D. so I may to thee, thou hast given thy verdict for the Devill, and not for God and his Saints, for They that are born of [Page 25] God sin not, and them that are cleansed by the bloud of Christ from all sin, and are clear in his sight, and are kept by his immortall word which dwells in them that the evill one touch them not, but hath overcome the wicked one, and the best earth is that wherein righteousnesse dwells, which R. I. is altogether a stranger too, and that brings forth no bryars, no brambles, nettles nor pricks, for that ground is curst; so this man by his devillish Doctrine, hath made the coming of Christ of none effect, and the bloud of Christ of none effect, and so have denyed the work of redemption to the best of men, and deliverance to the Creature who hath travelled in paine. This dreamer is far contrary to the Prophet Daniell, who saw by the Spi­rit of Prophesie (which this R. I. so deadly hates, both in men and women that if it be not allowed of by such as he, it must not speak nor they by ir) This Prophet I say testified of the coming of the just one, and of his work, that he should make an end of sin, and finish transgression, and bring in ever-lasting righteousnesse; but saith R. I. The best men are men still, and the best Earth earthever, and the best saints sinners, though they sin not devil-like, & nettles and brambles and pricks they will all bring forth. Now if this doctrine be true, how is the soul raised out of death, and where is the restauration of the creature from under the bondage of corruption, and where is the redemption of the seed which is heir of the promise. Nettles and bram­bles, bryars cumbers the ground, and choakes the seed, and these things F. H. hath well considered, and I see more and more that thou art a plea­der for sin and Satan, and imperfection, for a spirit of errour, for Images, Pictures and Crosses, for Cuffs, Ribbonds and Lace, for Nettles, Bram­bles and bryars, and art a man that doth lay claime to the utmost borders of the Devils Kingdome, and a greater servant of his Master I have not met with long, whose reward will be according to his works.

And the lye being the chief cognisance of his Master, in which he great­ly gloryes in, he goes on and saith, Another errour of the Quakers is, they do not beleeve the Scriptures to be true, because they deny them to be the word of God; for if they beleeve what the Scriptures say of themselves; and they say of themselves that they are the word of God, and for his proofs he cites, Mar. 7. 13. Rom. 10. 8. 2 Cor. 2. 17. 1 Pet. 1. 25.

Answer. The Scriptures we own to be true, and whatsoever the Scrip­tures say of themselves, that we own them to be (to wit) a declaration, Scriptures of truth, holy Scriptures, the words of God, of Christ, and of his Apostles, a Treatise; And for his proofs I could wholly referre them to the Readento examine them himselfe, and to discover the ignorance of this R. I. who tenders these Scriptures aforementioned for sufficient [Page 26] proof, as that the Scriptures calls themselves the word of God, as for Mark 7. 13. making the word of God of none effect by your tradition; He doth not say of making the word of God, the Scriptures of none effect; neither doth he say you make the Scriptures, which is the word, of none effect by your Traditions, and as for Rom. 10. 8. The word is nigh thee in thy mouth and in thy heart, And this is the word of faith which we preach; Here the Apostle saith, the word is nigh thee in thy heart, but he doth not say, the Scriptures is nigh thee in thy heart, which is the word of God, And 2 Cor. 2. 17. For we are not as many which corrupt the word of God; he doth not say, we are not as many that corrupt the Scriptures, which are the word of God, or the word of God which is the Scriptures. And as for 1 Pet. 1. 25. But the word of the Lord endures for ever, and this is the word which by the Gospel is preached unto you; he doth not say the Scriptures endures for e­ver, or this is the word, the Scriptures, which by the Gospell is preached unto you. And as for 1 Thes 4. 15. For this we say unto you by the word of the Lord, that we which are alive, and remaine unto the coming of the Lord, shall not prevent them which are asleep; He did not say, this we say unto you by the Scriptures, for there was not such a Scripture written before, and there­fore we say this unto you by the Word of the Lord: And what a foolish man is this, to assert his own imaginations, and then imagins the Scriptures will prove it; and what an improper speech were this, to call twenty thousand Sentences one word; and it is called a declaration; and what a declara­tion would that be which consisted but of one word; But enough of this hath been published before concerning this perticular by divers hands, so I shall be brief. However R. I. doubts his proof allready, that it will not satisfie F. H. and therefore he thought good to make this conclusion upon him, That he does not believe the Scriptures at all; and though F. H. say, that these Scriptures are nothing at all to prove that thing; to deny his imaginations, is not to deny the Scripture; But F. H. beleeves what the Scriptures saith of themselves, and doth not deny the Scriptures at all, but R. I. his lye, and also his false conclusion.

And further saith R. I. The Scripture was delivered to the Church in wri­ting, that it might be an infallible standard [...]f true doctrine, and a determiner of controversies, and the Saints Rule of knowing God and living to him.

Answer. Reader take notice here is no roome for the Spirit at all, the Scriptures and writings have taken up the room of it in R. I. his account, for it hath lost its office, if his doctrine be true; the letrer is become the infal­lible judg and standard to try doctrine, and a determiner of all controver­sies, and of the Saints rule of knowing God, and living to him, and indeed [Page 27] is become all in this mans account, then what doth R. I. bring Aesops Fa­bles, Ovids fictions, Plato's and Diogenes stories, in this controversie to joyn with this infallible rule; & because he hath the Scriptures so high to be a tryer of doctrines without the Spirit, doubtles is the cause here is no men­tion made of it, and so he shall be judged by his rule; in the 42 page take his Exposition upon the words of Joel, I will pour out of my Spirit upon sons and daughters, and they shall prophesie; This is not meant of a ghostly power, but of an extraordinary measure of enlightening grace. Ignorant man, is not Ghostly power of spirituall power an extraordinary measure of enlight­ning grace? and was it not as spiritual power, and an extraordinary light the Prophets prophesied by; But it is this mans meaning that must be the stan­dard when all comes to all, and the determiner of cases; and he speaks con­trary unto his own rule, as may be seen through his whole book, who hath either added to the Scriptures, or perverted them, or otherwise given his false interpretations, or villified them in calling them the True Cards, and so though he extolled them in words, he denyes them in practice; The Jews tryed Christs doctrine by the Scriptures, and judged him a blasphe­mer, and a breaker of the Law, and the Apostles seditious; and so though a man have the Scripture, and have not the Spirit, it is all as a sealed book, wherein such unlearned men as this R. I. is cannot read; and therefore he saith in his 55 page, That it is a great fault in us, because we say the Law of the Spirit of life is the Rule, & so like him will not say it is imperfect, as he doth, & so saith R. I. it is not fit to be a rule, & so blasphemously he detracts from the authority and power of the Spirit, and like Antichrist and his Mi­nisters sets the letter above it, & cals it living & an infallible standard, and saith the Scripture inclines the heart unto obedience and like a drunken man this R. I. reels up and down and contradicts himself: Before he said The law of the Spirit chiefly gave power to conforme to the Rule, and within four lines contradicts himself, and saith The Scriptures inclines our hearts to the obedience of the Rule, and the Scriptures it self hath caused us to know it, as we have it from the Church, it is a probable aid, and yet giveth but a confused beliefe, with a light impression. Answ. It is probable enough indeed that thy faith is confused, & the faith of your church, & that makes thee utter forth all this confused heap, but in what hath been said, the spirit of this man and his doctrines will be manifest to all whose eyes God hath opened, and so will depart out of his paths and not give heed to his fabulous stories.

It is true saith R. I. There is an inward law written in our hearts, called the law of the Spirit of life, Rom. 8. 2. And there is the outward Law written in the Scriptures; Now the outward and externall law is properly the Rule of a christian life, and not the inward and internall law; for the outward law is [Page 28] perfect in that it declares in what is the will of God, and in what it is not; but the inward law received and written on the heart is imperfect, and there­fore unfit to be our rule, the law within is that thing that is to be ruled, Psal. 17. 4. The outward law therefore is the Rule.

Answer. This man would set the Sun by his diall, as it might be said, al­though he confess in the very same page, that the Law of the Spirit of life giveth power to the creature, yet now it is become imperfect, & not fit to be a rule; this man like one unlearned, sets the Law which was written in Tables of stone, which the Apostle calls the Ministration of condemnation and was glorious, this he sets above the Ministration of the Spirit of life, which the Apostle saith is much more glorious; but nay saith R. I. The law written in the heart is imperfect and not fit to be a rule, but to be ruled; con­trary to the Apostles doctrine; and so this R. I. is tryed by his own infalli­ble standard, to be a deceiver, who teaches contrary to that which he cals his law and testimony; and the Law which is outward, is the Law of the first Covenant, which made nothing perfect, but the bringing in of a better hope did, by which we draw nigh unto God, Heb. 7. 19. Therefore the Lord said by the mouth of the Prophet, Behold the dayes come that I will make a new Covenant with the house of Israel, not according to the Covenant I made with you when I brought them out of the Land of Egypt, when I was as a husband into them, which Covenant they brake; but I will write my Law in their hearts, and put my spirit in their inward parts; I will be to them a God, and they shall be unto me a people, Jer. 31. 33. Heb. 8. 9, 10. Now this blind man, who gropes as at noon day, saith, This is imperfect which is writ­ten in the heart, and so faulty with him, and therefore to be ruled over; and the other which is outward is perfect, and faultlesse, and so ought to be a Rule; but saith the Apostle contrary to R. I. If the first Covenant had been faultlesse, there had been no place for the second, which second the Apostle saith, is a better Covenant, and stands upon better promises; but yet saith R. I. this is not the rule, not fit to be a rule; And furthermore the Apostle said, as many as are led by the Spirit of God are the sons of God, and this was their rule, and the Law of the Spirit of life made the Apostle free from the law of sin and death, and was the new creatures rule by which they were led into all truth, and as many as did walk in it, out of all sin: But nay saith R. I. It is not sit to be a rule, for this is imperfect, and is that thing to be ruled, and for his proof brings Psal. 17. 4. By the word of thy lips I have kept me from the path of the destroyer; and how doth this prove that the Law in the heart is to be ruled. Thou ignorant man, who litters forth nothing but deceit and error? and so the Scriptures declares against thee, [Page 29] for they say, The Law of the Lord is perfect converting the soul; The Commandement of the Lord is pure enlightening the eyes, Psal, 19. 7, 8. For the Commandement is a Lamp and the law is light, Prov. 6. 23. And the Commands of the New Covenant are spiri­tuall and not carnall, and they are perfect and fit to be a rule to guide all them that beleeve in a perfect way, and not as this R. I. saith, unfit to be a Rule because of their im­perfection, and would in his blind distinctions, cast a mist before peoples eyes; and all may judge not only of this R. I. his mistake, but of his wilfull impudence, in prefer­ring that which is visible and outward, and may be seen, which was given forth in time, (viz.) the Commands outward, and the letter outward, above the Law of the Spirit of Life, which is invisible, spirituall and eternall: And as I said to S. S. So I may say to thee, Leane souls are they like to be, who receives such damnable Doctrine as this for Articles of Faith. But however Reader thou may take notice of R. I. in his E­pistle to the Reader, he saith, The Quakers money is counterfeit coyne, which he hath nailed on the Market post, and instead thereof hath tendered other money; and that thou may see what kind of other money the Priests is, and what Image it hears by the Principles here discovered, which is altogether. Tin and drosse and Reprobate Silver, which will be received by none, but them whom the God of this world ha [...]h blinded the eyes of, that they should not see the things that belongs unto their peace.

And Edward Dodd being sensible that he & all his stuffe, or he and all his arguments was carried Captive, and become a booty and a prey, he is glad that any will step in and rescue him, and flatters R. I. and saith, I am engaged to you, to imbrace you as a precious friend, that of so weake principles as mine, have raised so perfect a structure, so abso­lute, rationall, and demonstrative, that more need not to be done.

Answ. R. I. his Vindication hath not redeemed E. D. his principles at all, but ra­ther hath laboured in vain, and spent his strength for naught, and hath brought forth such a birth as sober men will blush at, made up of Ignorance, Blasphemy, Derision, and lyes, which they that have the lest moderation will abhorre and detest▪ And the Principles of E. D. and R. I. are not only weak and feeble, but wicked and im­pious, as is manifest in what hath been declared; And the structure that R. I. hath made, is but builded with untempered Morter, lyes, falshood, errour, false Doctrine, which the stormy wind of the Lord will Rent and scatter, and confound, and exalt his Truth above it all. But E. D. saith, What can be said to reduce such a people I know not, since so many convincing arguments cannot prevaile. Alass poor men whether would you reduce us, or bring us back, to the slime pits of Sodome, where E. D. fell with his stuffe, or turn us back again to Images, Pictures and Crosses, to Mass-houses, Hirelings and Tythes, to Lace, Ribons, and Cuffes, which both E. D. and R. I. hath strongly pleaded for, as faithfull Servants to their Master, who would not have him loose a foot of his Territories; however E. D. hath resolved to continue one in life and death with R. I. who hath shaken hands with the Prince of darknesse, and made a Covenant with death, which must be broken; and though S. S. E. D. & R. I. joyne hand in hand, yet the wicked shall not goe unpunished, for every one shall re­ceive a reward according to their works.

And so I have done with R. I. his Book called Ignis fatu [...] , whose arguments, false doctrines, errours and lies are dissolved into nothing; his Vindication made voyd, his ignorance made manifest, his false Doctrines brought to light, and reproved by the word of truth; Only I shall returne him a few of his lyes back again for him to re­view the second time, and repent of them, and remember the sentence for all Lyars is, The Lake that burneth, Rev. 22. 15.

[Page 30] First, That their worship differs not in whole nor in part, in matter nor in manner from the Churches in the Primitive times.

Secondly, According to the Scriptures their whole worship is framed.

Thirdly, That Jezabel was never more madder against the Prophets, then these Quakers are against Christs Ministers.

Fourthly, The Quakers contemn Magistracy & infect the Common-wealth with [...]action.

Fifthly, That the Quakers burnt some houses at Oxford.

Sixthly, That Timothy & Titus were setled in a Parochial way in their quarters.

Seventhly, That F. H. complains of the darkness of the Sun, when the fault is in his own eys.

Eightly, The Quakers deny honour to Superiors, & to whom it is due, and so blaspheme the name of God and his doctrine

Ninthly, F. H. would never have cryed out of deceit, but a purpose to deceive the more.

Tenthly, That the Quakers bid open defiance to the worship of God.

Eleventhly, That I. N. did say, That he was as just, and holy, and good, as God.

Twelfthly, That F. H. said, That Christ Jesus was not glorified in Heaven with a real body.

Thirteenthly, Humane nature is taken for the regenerate part of man, and the soul.

Fourteenthly, That the best men (though regenerate) bears Nettles, Brambles, and Pricks.

Fifteenthly, There is an inward law, called the law of the Spirit of life, which is imper­fect; and not fit to beare rule, but to be ruled.

Sixteenthly, And the Scriptures leads us to the Spirit, and enclines our hearts to the obe­dience of the rule.

Seventeenthly, And F. H. preferreth Ignis Fatuus, before the clear light of Gods word. Eighteenthly, & lastly, when he hath spoken all these lies, & publish'd them in Print to the world, he blasphemously saith, in his Epistle to the Reader, Have not so much re­gard to the authority of the Writer, as the truth of the matter written by him, who was moved of the Lord thus to declare. So all these lyes with many more, and all these damnable Doctrines which he hath uttered forth against the truth, these things he would fasten upon the Lords motion, and so make him the Author of iniquity, and a cloak for his ungodly speeches against them who love the truth as it is in Jesus, who hath suffered many reproaches for its sake, and hath been killed all the day long by this Generation, amongst which R. I. is, who hath bent his tongue to mischief, and his lips to utter forth deceit; and as Jannes and Jambres resisted Moses, so hath this R. I. resisted the truth, being a man of a corrupt mind, and concerning the, faith, reprobate; but he shall not proceed much further, for in what he hath written his folly will be manifest unto all men, and them that fear the Lord will depart out of his foot-steps, which leads to the chambers of death, and from those dark paths in which R. I. trea­deth, which leadeth into utter destruction.

THE END.

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