A collection of the several books and writings of that faithful servant of God, Richard Hubberthorn who finished his testimony (being a prisoner in Newgate for the truths sake) the 17th of the 6th month, 1662.

An Answer to a Book called, A just De∣fence and vindication of Gospel-Mini∣sters and Gospel-Ordinances.

Put forth by J. G. in which he pr••tends an Answ••rs to E. B's. Trya•• of the Ministers, and other things against the Quakers.

But on the contrary hath manifested, that he is altogether ignorant of the Gospel-Ministry and Ordinances, as will appear to him to him that reads this Answer with desire to understand the Truth, and so to receive satisfaction.

And instead of clearing the truth in any particular, he hath falsly char∣ged God, Christ, the Holy Spirit, the Primitive Churches, and the Quakers, with such thingt of which they were never any of them guilty; as will appear in the following Testimony.

Given forth from him who desires the edification and satisfaction of all in things appertaining to the Kingdom of God. R. H.

Psal. 59.

The Workers of iniquity have no knowledge, there is no faith∣fulness in their mouth, their inward part is very wickedness, and with their words they shew forth the same.

WHatsoever is written or acted against the Truth, and those that walk in it, is but a fulfilling of the Scrip∣ture of Truth, which saith, The way of the wicked is darkness, and they know not at what they stumble, Prov. 4.19. although the stum∣bling-stone be the Light, the Foundation of many generations, in rejection of which many go about to build, and would be ap∣proved; one of which I shall here mention.

John Gaskin, who would defend and vindicate the Priests, their Preaching, Practice and Maintenance, though contrary unto Christ, his Apostles, his Light, and his Words declared in Scripture, as will appear.

And first, That his Testimony may be received, he begins in an appearance of feigned humility, and begging of Pardon for his sl••ps and impertinencies, and rudeness of stile used against the Quakers, saying, his work is not with Eloquence nor Humane Arts.

In the examination of which, we do find that he hath often slipped, and used much impertinency of speech, and rudeness of stile, and neither Eloquence, Spirituality, or true Humani∣ty in his Works; many of which being so plainly seen to all, is accounted not worth printing again: But something here is mentioned, by which all the other may be compared and judged.

Again, divers Reasons are alledged as a cause of printing J.G. his defence of the Priests: First he saith, The great malice and en∣vy against the Ministers, and the many Letters and printed Books sent by Quakers, and the great growth and encrease in Errors; and because many of his old Friends and Acquaintance are (as he saith) seduced from the Church; and to strengthen such as are wavering through igne∣rance

and weakness, and to clear himself, &c. and that it might be seen, and come into many hands.

Ans. He that would accomplish those things before-named, to wit, subdue malice, envy and error, and instruct the ignorant and him that is out of the way, and strengthen the weak, he must be such a one as is led by the Spirit, and walks in the Light of Christ, which is so much hated and contemned by Priests & their defenders, that first those things may be subdued in them∣selves, and then minister against them in others; but none of those things can be done by that spirit which hath ruled in J.G. but that his latter reasons which he saith moved him to print, may be fulfilled, that is, that it may be seen, and come into many hands, & that to thy own shame, when they read and consider thy un∣learned Logick, wherein thou goest to prove, that it is not suffi∣cient to bring us to Heaven, to be freed from sin; for thou saist, a Horse hath no sin; and so by thy comparison, a man without sin is but as a Horse; so that thou hast truly said, thy work is without Eloquence or Humane Art: But seeing thou hast taken in hand to put things to publike view, in thy next prove who those men are upon the Earth that are without sin, and are not sufficient for the Kingdom of Heaven; and whether was it any thing that did separate man from God, but sin? And was not Christ only made manifest to take away sin? And is not man perfectly righteous when his sin is t••ken away, & made the righteousness of God in him, which takes it away, to wit, the Lamb of God, which all the Nations of them that are saved, must walk in his Light? and it is those that hate the Light, & i•• against freedom from sin, that have no understanding of the mysteries of God, which is like the horse or mule, whose mouth must be held with bit & bridle, and are like the beast that perish; but they that are freed from sin, are not so, neither is the horse their comparison; but herein thou hast sha∣med thy self & thy Ministers, that they should be so ignorant, as neither to teach thee better doctrine before thou didst write, nor correct thee when thou hadst written; but to suffer such a thing to appear in this Nation where Light is broken forth, that the state of freedom from sin is no better then the state of a horse; but as the Scripture saith, Your folly shall be made manifest unto all men; Which Scripture is daily fulfilling, and we are satisfied in it.

Again, to vindicate the Priests of England to be Ministers of the gospel, thou bringst many Scriptures, whereby thou wouldst prove

them to be lawfully called, though they be out of the power of God, and want the power of that which they teach, p. 7.

As the sons of Eli (thou saist) were lawful Priests, though they were wicked men; and this is a fit comparison, as thou may read in the first of Samuel 2.12. Now the sons of Eli were sons of Belial, they knew not the Lord; and so according to this thou hast rightly compared the Priests; for though they have the name of being called, yet know they the Lord no more then the sons of Belial, did.

Again in the same page thou saist, The Scribes and Pharisees were called to teach, and Judas was a true Apostle; from which thou wouldst prove the call of the Priests to be a true call to the ministry.

Answ. If the Priests did minister as truly as the Scribes and Pharisees did, that is, read or speak the Scriptures truly; then thou mightest exhort the people to do as the Priests say, but not to do as they do; but seeing that they do not truly speak the Scripture, but by consequences pervert it, as thou hast done in thy book, it is not therefore a good doctrine to bid the people either do as they say, or as they do, because they both say falsly and do falsly. And as for thy comparing of them to Judas, as for his being called, and receiving part of the Ministry; that they are not like unto him in, because as yet they have no part nor lot in that matter; but for his treachery and covetousness, bearing the bag, and betraying the Lord of Life for pieces of money, in that they may be compared to him.

But thou saist, The wickedness of the person doth not disan∣nul his Office, being lawfully called thereunto; until he be de∣graded from that Office: And to prove it, thou bringst several Scriptures, as Ezek. 34.3. where the Shepherds eat the fat, and cloath with the wool, and did not feed the Flock, Isa 56.10, 11. They are dumb dogs, that cannot bark, sleeping, lying down, loving to slumber, they all look to their own way, every one for his gain from his Quarter; Come ye, say they, I w••ll fetch Wine, and we will fill our selves with strong drink, and to morrow shall be as this day, and much more a∣bundant. And these saist thou, were truly called. From which example your Ministers, as thou thus provest, are lawfully called to the work of the Ministry; but when these Ministers and people read thy book, they wil not much commend thee for such a de∣fence for them; but how dost thou prove that those before men∣tioned were lawfully called unto the work of the Ministry, being wic∣ked persons? but when thou read'st the Scripture over again, thou

maist see that those are such as the Lord said did run, & he sent them not; and said the Lord saith, when he had not spoken un∣to them, Jer. 14.14. Now in this Vindication thou hast not done any thing of that pretended confuting E.B. his Book, called, A jusl and lawful Tryal of the Ministers and Teachers of this age; but hast rather confirmed it; for he truly compared them unto those spo∣ken of before-mentioned; and thou hast compared them as to the sons of Eli, which were sons of Belial, & knew not God; and so his Book yet stands in force (for a tryal to such) unanswered.

And again, as for thy pleading for tythes for such as are like the sons of Belial, thou hast no precept, practice nor example in Scripture to plead for such a thing, neither as such, nor as the Ministers of Christ. And whereas thou mention'st Acts 4. and Acts 5. and 1 Cor. 9.4.5, &c.

These Scriptures speak nothing of tythes, nor of any Main∣tenance to the Ministry, but only how that when they had plan∣ted a Vinyard, they might eat of the fruit; and when they had gathered a Flock, might eat of the Milk; & when they had sown spiritual things (amongst a people) they had power to eat, and power to drink; and so it was ordained that they who preached the Gospel, should live of the Gospel; but it was not ordained that those who preached the Gospel, should live by forced mainte∣nance, or by making merchandize of mens Goods & Estates; of which the Priests in England for which thou writest this defence, are guilty.

Again, thou goest about to defend the Priests sprinkling of Infants, saying, It is a sign or seal of salvation, page 64.

Ans. If this be true, that all children thus sprinkled with water, have the seal of salvation by the resurrection of Jesus Christ, and are by this baptism made partakers of Grace, and united into the Church as Members of the Church, why do you say both Priests & Professors, that there is no falling f••om grace? Have not many been so engrafted into the Church, & received that seal, whom you now call Hereticks and Deceivers? Why do you so confound one principle with another? For we have been already so engrafted into the visible Church, and made parta∣kers of that Grace which you say it's impossible to fall from.

And thou bring'st Calvins words, which saith, That although there be but a little water cast upon our heads, yet notwithstanding it is not a vain figure; for the Heavens are opened upon us, and God speaks in

it, as it were from Heaven, and Christ is there present with his blood, as Witnesses of the usage and operation of the Sacrament; and saith, Bap∣tism is a token and proof of our cleansing, or a seal and character where∣by God confirmeth unto us that all our sins are cancelled and abolished, and that they may never be rehearsed nor imputed.

So then by this, he that hath a little water cast on his head, he hears God speak in it, & Christ being present with his blood, washes away all sin, and this is a proof of his cleansing. So why dost thou and the Priests speak and write against us as being fal∣len from Grace, and departed from the Truth, seeing we have received as wel as you, the seal of the Covenant, and proof of cl••ansing, and cannnot fa••l from it; if your doctrine be true? But as for sprinkling Infants, thou hast not brought one Scripture to prove it; but saist, Baxter against Tombs hath proved it; and quo∣test Calvin and Beza, as if their words were plainer proof for thy purpose than any Scripture; for there is no Scripture (with∣out invented consequences) that is a precept for it; and when thou hast wearied thy self, & canst not prove it, thou saist, what∣soever may be proved from the Scripture by consequence, to be the scope and meaning of the Scripture, is sufficient proof, p. 73.

Again, thou askest us a question, To shew thee one command or ex∣ample in the Scripture for the baptizing of those that are grown up▪ whose Parents one or both were Christians by professing the Gospel of Christ.

Ans. If thou knew the Scriptures, or didst weigh thy own words, it would stop thee from asking such foolish and unlearn∣ed Questions; for thou self thy confessest, that those which were grown up, were baptized, and that they had also received the holy Ghost before they were baptized; and as for them or their Parents being called Christians by their profession, many belie∣vers were baptized and followed Christ, before the Name Chri∣stian was given to them, as thou maist read Acts 11.26. that after much people was gathered, and so became Churches, they were first called Christians at Antioch; so whatsoever their Parents were called by profession, that is nothing to that which thou art a∣bout to prove, (sprinkling of Infants.) But to conclude thy proof for Infants Baptism, thou quotest Rob. Brook, who (thou saist) hath read more Ecclesiastical Histories to find out the rise and beginning of the baptism of Infants in the Church of Christ, then all the Quakers; and yet he could never find the beginning of it. So here all this while thou hast pleaded for that which

thou knowest not who was the first Author of; and so thou hast run out thy self into meer ignorance; but that thou maist be in∣formed and made wiser then thy Teachers, and thy learned Readers of Ecclesiastical Histories, I shall shew thee the begin∣ning of that Baptism, and who first invented holy Water: In the reign of Pope Alexander, was holy Water first invented, Wa∣ter mixed with Salt; and by the saying of these words, We bless water mixed with Salt among the People, that all men sprinkled there∣with may be sanctified and purified; and this we command all Priests to do, as Pliny writeth.

And herby thou mayest know the first Father or Inventer of this your practice, the Pope, and not the Apostles; so when thou writes again, do not so undervalue all the Quakers, as thou hast done in this thy Book, as to say that they dare not read Latine Books, nor have read Histories; and thou saist we count it a sin for Ministers to learn Latine; but these are but false aspersions; for we do not account it sin to learn Latine, Greek or Hebrew; neither are we afraid to read them; but we do so far read and know them, that we have found out the Priests deceit, by pre∣tending that of the Tongues which they had not; and though you preach and practice that which you know not where it had its beginning, yet vve knovv hovv deceit came in, and how it hath overspread you with darkness and ignorance; and because you see not, therefore you judge us to be blind; but the Light of knowledge is arisen, in which we see before the Pope his holy Water mingled with Salt, or sprinkling Infants was; and see the beginning and end of those dark inventions; and our Doctrine and Principles tend to the bringing of people to know a true living Foundation for all their practices; and that the darkness of Popery and traditions of men may not always keep people in blindness, to practice the Popes inventions instead of the A∣postles and Christ's Doctrine, who by the bright shining of his Light is leading people to his baptism, which is by one spirit into one body, by fire and by the holy Ghost; & such can no longer be kept in that which doth not so much as wash away the filth of the flesh; but comes to the answer of a good conscience, & witnesseth the bap∣tism which saveth, as the Apostle Peter saith, 1 Pet. 3.21. & such are come to the washing of regeneration, and renewing of the Holy Ghost.

Again, to fill up thy book, thou hast charged many false things upon us, & so findst thy self work, by enlarging thy lyes one after another.

As first thou sayest some of us have affirmed that Christ did ne∣ver arise from the grave, and that his body is rotted within the grave, and that some of us have made a mock of his Doctrine of Justification, by the imputation and the intercession of Christ.

Answ. These things are thy own, and were never affirmed by any of us; but on the contrary, that Christ is arisen from the dead, and is become our first fruits, and by the imputation and intercession are we justified, and of God is he made unto us Justi∣fication and life.

Again thou sayst, we neither know nor understand what your Ministers preach.

Ans. Yes, we both know and understand that they preach lyes in the name of the Lord, and we know and understand that thou art going about to make a defence and vindication for them in so doing.

Again thou sayst the Quakers say, it matters not whether a man do any good works, seeing they make him not good, pag. 41.

Ans. This is false, for none of the Quakers ever said so; for our goodness is of the Lord, and not of works; and because we have received goodness and mercy from him, therefore do we those things that please him, and are obedient to his will and commands.

Again, pag. 43. that we say a man is saved by hearkning to the light within him and obeying the same.

Ans. We never said that by hearkning or obeying, that man is saved; but by him which they are to hear and obey are they saved; and without hearkning to his voyce, and obeying of him to whom he is preached, there is no salvation.

Again, pag. 47. Thou sayest the Quakers in stead of blessing and praying for their Enemies, curse them.

Answ. This is false, for we bless, and curse not; but all cur∣sed practises, words and actions we testifie against, and for this cause are we accounted thy enemies, because we tell thee the truth.

Again, pag. 48. Thou sayst instead of abhorring our selves, we justifie our selves.

Answ. This is of the number of the rest, a false accusation; for self is that which we bear witness against in all, justifying nothing

but what God justifieth, and cond••mning nothing but what God condemneth.

Again pag. 49. Thou saist the Quakers are so proud to think and say they are more perfect then the Apostle Paul.

Answ. When did any of the Quakers say, they were more perfect then the Apostle? but it seems thy tongue is at liber∣ty to make a refuge for the Priests, and fill a volume of paper with lyes.

Again pag. 51. thou saist, that many of the Quakers go up and down naked to manifest that they are as perfect as Adam was in Innocency.

Answ. Their going naked is as a sign unto thee and the Priests, whom the Lord is stripping of the sheeps cloat••ing, that all may see your shame and nakedness, and that which you have been co∣vered with is but as leaves, and a formal National profession of God, without his life, power, or spirit, and you must be as naked from this covering, before you be innocent, as ever any Quaker hath been from their cloathes.

Again pag. 56, 57. thou saist that we do condemn not onely the Churches now in being, but all that ever have been; the Chur∣ches of Asia, Corinth, Galatia, and Thessalonica, &c.

Ans. This is but an addition to thy former lyes, for those Chur∣ches we do own, and all such as do walk in their life, and are gui∣ded by their spirit; for the Church of the Thessalonians was in God, 1 Thess. 1. but thou hast appeared to be of another spirit, and hast manifested thy self to be a condemner of those Churches, as well as of us, as in page 55. thou saist in the Church at Corinth that there was such corrupt members among them, as you can scarce find in the worst of your Congregations.

So of that which thou falsly chargest us, thou art truly guilty thy self, and so hast condemned those Churches, and justified your selves: But what corruption was it that was so bad in those Chur∣ches, that is not in the worst of your Congregations?

Again, as a proof for thy condemning your own Churches, thou brings Brightmans words, saying, Behold whatsoever is first, that is true; and whatsoever is later, that is false, ch. 3. p. 113. So that hereby, by thy old Author and Logick, thou hast proved all your Churches in England to be false; for the Churches of Asia, Corinth, Galatia, and Thessalonica, these were the first; but the

Churches in England, Episcopal and Presbytery, these are later, therefore false.

Again pag. 60. Thou saist, the Quakers say they are so per∣fect that they cannot grow in knowledge nor grace.

Answ. The Quaker•• never said so, but on the contrary, we do grow in knowledge and in grace, whereby we see, and compre∣hend, how thou and the Priests do grow in rage, enmity, and false accusations against us; and we know also, that you must fulfil your measure of iniquity, and that all manner of evil must be spoken against us falsly, and so we are satisfied, because we suf∣fer not for evil doing, but for well doing.

Again, p. 61. Thou chargest us not to obey the commands of Christ, but dost teach men to break his commands, twice in one page, and again in the next page.

Answ. All which doth but prove and manifest thy unbridled tongue, under which is the poyson of Asps; but if thou, or any other could in meekness or simplicity prove that we have eith••r broken any of his commands, or taught others to break them; then we would be convinced, and thou shouldst be counted a Re∣prover and Instructer in righteousness; but on the contrary, we see that bitterness and a lying spirit hath possessed thee, and that thou onely invents and imagines false things to fill up thy book, which we were never guilty of, which never any sober man, that had but the parts of a man, would never lay to our charge, seeing that both our principles and practices witnesseth to the contrary.

Again, to make thy Volume large, in p. 82. thou bringst the same lyes over again, charging us to say, That we are more fuller of the Spirit then the Apostles, and of more knowledge, and stron∣ger in faith then the Apostles.

Which affirmation is thy own, and not ours; and therefore is returned back to be condemned where it did arise.

In p. 83. thou saist, the Quakers will have no Order; and p. 84. thou saist, We are wise in our own conceit, and that we think our selves wiser then Christ or his Apostles, or Churches.

All which is but multiplying lyes, and so not worth much speak∣ing unto, but onely that people may see, how thou hast run out thy self till thou hast no order over thy tongue nor over thy pen, which hast been so long time, as above half a year, in adding lye unto

lye, to make a defence for the Priests; and so it appears that Truth will not defend them; and thy defence of lyes will not long defend them; for God will sweep away the refuge of lyes; and he that loveth and telleth a lye (as thou hast done) hath no part in the Kingdom of God.

In pag. 94. thou accusest Sarah Blackborow as concerning a woman speaking in the Church, as if she had said that the flesh was the woman; from which thou concludest, that then the flesh must be married to Christ, and so wouldst make up absurdities from thy own words.

Answ. This is thy ordinary way of proving Errour; first to af∣firm a lye of thy own making, charging it upon another, and then draw a conclusion, answering this lye: but Sarah Blackborow nor any other of the Quakers have ever said that the flesh was the woman: but that which Sarah Blackborow said, was, that the flesh was to be silent; and that which spoke in thee was that which was silly, and was ever learning; but when any doth pray or pro∣phesie, whether man or woman, and speak forth that which God hath made manifest; that is the spirit of the Father in both, and is not to be quenched; for there is neither male nor female, but all is one in Christ and in the Spirit, from which preaching and pro∣phesying proceeds; and the promise is that daughters as well as sons shall prophesie: and in the Church at Corinth they might all prophesie one by one, that all might hear, and all might be edified; but thou saist, those women that did prophesie, it was not in the Church; where then did they prophesie, if not in the Church? or what was the Church? for it is written, 1 Thess. 1.1. that the Church is in God. And where must a woman be when she prays or prophe∣sies, if not in the Church which is in God? And where was it that Philips four daughters prophesied, whether in the Church or out of it? and where was it that Priscilla did minister, whether in the Church or out of it? and Pheba a servant of the Church, whether she might not pray nor prophesie in it? and Priscilla, who was a helper of Paul in Christ, and laboured with him in the Gospel, Rom. 16. might not pray or prophesie in the Church?

But now to speak the truth in plainness to thee, that which thou cavell'st against, it is not the woman nor the man, simply considered, but it is the Spirit speaking in either, which thou canst not bear; for where the Spirit of the Father speaks in man or wo∣man, thou setst thy self against it to oppose it.

And thou saist Susan Bond said, Christ was the husband, and of him they were to ••e taught; and thou saist, Sarah Blackborow did like the answer well.

Answ. Who could like it ill? was not that a good answer? And thou thy self must own Christ to be thy Teacher, and learn of him before ever God will make use of thee in his service or work, though the Priests may make use of thee for their defender.

Again pag. 99. thou saist, we deny that any should either rule in the Church, or have any honour.

Answ. No, We do not deny the Head of the Church, which is Christ, to rule and to have all the honour; but we deny any Priest to bear rule by his means, or to receive the honour due unto Christ; for we see they are such as seek honour of one another, and not the honour which belongs to God onely.

Now whereas-thou goes about to vindicate that wicked men may sing Psalms, and to prove it makes this argument, If any be merry, let him sing Psalms; now wicked men are merry as well as godly, though they have no true cause, Ergo, pag. 87

Ans. This Logick doth but prove thy own ignorance and dark∣ness, and not the thing intended by thee, as we shall shew; but first to answer thee with thy own contradiction; Dost thou not say in the next words before this argument, that the chief ground (or cause) is the moral duty lying upon all men by the command∣ment of God? now if wicked men do sing Psalms by the command∣ment of God, do they do it without a true cause? Is not the com∣mandment of God a true cause of any action to them which are commanded by him? But in this thou art but building again that which thou hast destroyed, and so mak•••• thy self a transgressour, and so let thy own confusion correct thee. In the same page thou saist, Thou wilt make good what thou hast written by Scripture; Come then, here we shall try thee; Where in the Scripture dost thou prove that wicked men may be merry and sing Psalms, though they have no true cause? but on the contrary hast thou not read in the Scriptures, Ps. 69. that David was the song of the Drunkards? and if drunkards now in Taverns and Alehouses say and sing, I am not puft in mind, I have no scornful eye; and say, that as a weaned child they have behaved themselves; by thy argument, if they be ne∣ver so wicked, yet because they are merry in their wickedness, they may sing lyes in the name of the Lord; and by thy argu∣ment

be Justified as men doing onely that which God had com∣manded them. And again thou maist read in Scripture Joel. 1, ••5. that such wicked men and drunkards were called to weep and howl; for their misery was coming upon them; so the Prophet did not call them to sing Davids Psalms, because they were merry in their wickedn••sse as thou hast done; and again thou mayst read Amos 8.3. That the Songs of the Temple shall be turned into how∣ling; and these wicked men in the Temple were merry, and by argument might sing P••alms or spirituall Songs; but the Prophet saith instead of singing they must howl, and come to bitter lamen∣tation, and praise is not comely in the mouth of Fools, as the wise man saith who is taught of God, but the mouth of a Fool pour∣eth forth his folly, and the instruction of Fools is folly, Pro. 16.22. And this Scripture we see fulfilled in thee, for thy instructing of Fools and wicked men, because they are merry in their wicked∣nesse, they may sing Psalms as a Co••mand from God, and herein I have answer'd a fool according to his folly, least he should be wise in his own conceit; and although David calleth all Gods host, and all living things made and created to praise the Lord, the Sun, Moon, and Stars, the Heavens, and the Waters, the Earth, the Dragons, and the Deeps, Fire, Haile, Snow, and Vapor, Stormes and Wind fulfilling his word, Mountains and Hills, and fruitfull Trees, all beasts, Cattle, Creeping things, and flying Fowles, Kings of the Earth, and all People, &c. And now as David wa•• in the Covenant, he saw the Creatures as they stood in their Co∣venant, uncorrupted; and so in a fit capacity to praise the Lord, only man degenerated and unrestored again into the Covenant, he saw it was not comely for him to praise, nor to pray, nor to take Gods word in his mouth, nor to speak of his Statutes; so far from Justifying thy Argument, that wicked men because they are merry, therefore may sing Psalmes: but when the Priests or people takes notice of thy book, and what Logick thou hast learned to justify the wicked in their singing, as well as the godly, and how thou hast shamed both thy self and them with such foolish confu∣sion, and University Logick, its like they will set thee no more a work, to defend and vindicate them with such weapons.

Again page. 89. thou saist, that it is said by the Prophet Prov. 21.4, that the ploughing of the Ploughman is sin.

Answ. Here thou kast belyed the Prophet, and perverted his

words a•• thou hast done the Quakers: for the Prophets words is an high look, and a proud heart, and the ploughing of the wick∣ed is sin, but he doth not say that the ploughing of the Plough∣man is sin; But who can escape the envy of sl••ndrous tongues, which accounteth lying no sin, if thereby they can accomplish their own wicked end? but the truth hath found thee out and made thee manifest▪ and the Priests had better wanted thy de∣fence, then to be so shamed by it, as they will be unless they deny both thee and it.

Again, in the same page thou saist, to hear, read, pray, sing Psalms and giving of thanks, they are works morally good being Com∣manded by the Lord: but the person doing them, being not justifi∣ed, they are not good to him: for whatsoever is not of Faith, is sin.

Answ. This is another piece of confusion, and charging of God foolishly and fasly, to say that the Lord commands those things to be done▪ and those he commands to doe them, in doing of which it is not good to them but sin. Where hast thou learned? or where dost thou read of such a doctrine, that wicked men are commanded of God, to do such things, which in doing is not good to them but sin? Is God or Christ then the Minister of sin, or commands a man to commit sin? Is not this Blasphemy and Error in the highest degree? And how darest thou speak of God, or of his Commands, or of his obedience, seeing thou thus Blasphems him in his Worship? but this shall remain as a Testimony against thee; many other lyes and abominations hast thou spoken against us, and against God and his Truth; a few of which is sufficient to make thee manifest.

In page (107.) thou saist, our Quaking fits many are of opini∣on that they are diobolical, by a kind of witchcraft, and saist, thou hast heard strange relations of Enchanted Ribbans and give∣ing drink after, &c.

Answ. Upon the same account many was of opinion, that Christ had a Devil & was a Deceiv••r, & that the Apostles were Ringlea∣ders of Sects, & Heresyes, & such strange relations might have been heard concerning the Apostles in their dayes; & it seems to thee, that such reports is sufficient proof; but this is contrary, to what thou hast said in an other place, that thou wouldst speak nothing but according to what was written in the Scriptures; And whereas thou tells of Enchanted Ribbans; Is there some Ribbans that are

enchanted? it may be thou meanest enchanting Ribbans; but if so, where didst thou ever know such a thing? & for proofe, thou names Gilpin and Toldervyes books, which neither of them doth relate such a thing; so that it is thy enmity and wickednesse; for there was never any such thing among the Quakers, as giving Ribbans and drink after; but that charge thou mightst have laid upon the Priests and their Defenders, for there are the most ribbans used, and justified, till in pride they are become the Servants of the Devill, and there is the giving of drink one to another untill they be enflamed, and made unsensible of God and of his fear, by which they are enchanted, and bewitched, that they doe not obey the Gospell, but are given up to their own hearts Lusts, and thereby are become the Servants of sin and so free from righteousnesse.

Lastly, not onely we have been falsly accused in these and many other things by thee; but even the spirit of God, which is the Fountain of cleanness, is by thee charged and accused to be cor∣rupt, and defiled page 33. by passing through mans corrupt natu∣re (thou saidst) it becomes defiled.

Answ. Is not this a sin against the holy Ghost which shall never be forgiven, to charge the spirit to be corrupt and defiled? And in this thou also chargest both the Father and the Son to be corrupt and defiled, for they are one; so that if one of them be corrupt, the other is corrupt also; and as the spirit is in the Saints, so is the Father in them, and the Son the hope of their glory, and none of them are defiled by mans corrupt nature. But there is that in man, by which that which corrupteth his nature is wrought out, so that man is made clean and undefiled by the spirit, and that spirit is not made corrupt and defiled by Man; for that is contrary to the Scriptu••e, to say, that by mans nature the spirit is defiled; but to say, that by the spirit mans nature is clen∣sed, and sanctified, this is according to the Scripture: but it is the work of Sathan and his Messengers to Blasphem God in his Tem∣ple, and so account his spirit (by which he leadeth into all truth) an unholy thing; and so thou art of the number of them which account the blood and spirit of the Covenant an unholy thing; and we seeing and knowing these things, as concerning our selves we are satisfied, because the Servant is not above his Master; for if the Master be called Belzebub, and the spirit a defiled or cor∣rupt thing, well may we be called Deceivers, (although we be

true) and falsely accused with all manner of evil, according to our Masters words, and these things we should bear in patience and silence, as to our selves, but as in respect unto others we are constrained, by the uncorrupted and undefiled Spirit of the Lords, to testifie to the world, that their deeds are evil, and to manifest the workings of Satan in the Mystery of Iniquity, which now already worketh in many, justifying the wicked, and condemning the just, which is abomination to the Lord, which his Spirit will not bear unreproved; and not only the just men are condemned and falsly accused, but also the just, undefiled, eternal and unerring Spirit is accused by him, who makes a de∣fence for the Priests in their unrighteous practices and Wages; so by the plain evidence and demonstration of Truth, he being made manifest to be an Enemy to God, & by his wicked Works and Words I do judge him not worthy of much more answer to his Book; & also I do judge him not able to prove any of the false accusations charged in it against us, some of which is herein re∣turned unto him again; vvhich vvhen he doth but really weigh it, and consider, it may be he will sit down in silence, and wait, if there may be hope of his forgiveness for this (not only igno∣rance, but) wilfulness, charging us, the Spirit of God, and his people, vvith that of vvhich they vvere never guilty; for vve are in the Truth, unto vvhich every tongue shall confess, and by vvhich every Opposer shall become silent before the Lord; & in the Spirit of this Truth do vve desire not the destruction, but the repentance and forgiveness of our Enemies: And those that do abuse us & wrong us ignorantly, their sins vvil be sooner blotted out, than those who wilfully have set their hearts and tongues to vvork vvickedness; for they shall receive the greater condemnation.

The k••••••••edge and life of Truth, is that we desire all people may com•• ••••to, that by it the povver of the vvicked one may be taken avvay, vvhich so furiously vvorketh in the hearts of those vvhich receive not the Truth in the love of it, but bring forth floods of enmity and bitterness against the Lambs of Christ; but the love of God vvhich thinketh no evil, neither doth any unto another, is that which when it is felt & obeyed in all, wil dry up those floods from off the face of the earth, that there may be a place of rest for the redeemed and elect Seed, who only hath the Lord and his Light for their Habitation, and the Sword of the Spirit, which is the Word of God, for their Armour and Defence.