The Perfect Pharisee UNDER MONKISH holiness, Opposing the fundamental Principles of of the Doctrine of the Gospel, and Scripture-Practises of Gospel-Worship manifesting himself in the Generation of men called Quakers. OR, A Preservative against the gross Blasphemies and horrid delusions of those, who under pretence of perfection▪ and an immediate Call from God, make it their business to Revile and disturb the Ministers of the Gospel.  
Published, for the establishing of the People of God in the Faith once delivered to the Saints. And in a special manner directed to believers in Newcastle and Gateside.  isaiah 8. 20. To the Law, and to the Testimony: if they speak not according to this Word, it is because there is no light in them. 2 Epist. of John, ver. 8. look to yourselves, that we lose not those thing● which we have wrought. 
Gateside, Printed by S. B. and are to be sold by Will: London bookseller in Newcastle 1653.   

Christian Reader.  
THe great design of that old and subtle Serpent in the latter days, doth eminently appear to be, to overturn the Faith of souls▪ For what else is the Reason of so many monstrous shapes, and varieties of appearances into which he transformeth himself, but that he may have somewhat more probably successful, to entangle, according to the diversities of the temper of hearts? Yet such is the wise, and good dispensation of our God, that even when Satan would appear most like an angel of light; yet something ever doth break forth in his closest contrivances, that makes the design of the Serpent very visible.  
There is indeed something which pretends to holiness in this upstart Generation of men; as the meanness of their apparel, sometimes more than ordinary Abstinence, their forsaking the World (though to a sinful neglect of their Callings and Families) and many trivial observances, which the Apostle calls, The rudiments of the World, Col. 2. 23▪ (in which they yet place a great part of their perfection) These things have indeed, as Paul said, A show of wisdom in Will-Worship and Humility, and neglecting of the Body; But alas, are narrower coverings than can conceal the wickedness of the Blasphemies, Cursings, and railings, which under these are ushered in, to destroy the foundation of the Saints.  
Seeing therefore their folly is very fully, by the demonstration and witness of the Scriptures, made manifest to ourselves, and their Principles and practices (hereafter specified) undeniably known to some of us. We are as those that Watch for your souls, as those that must give account, Pressed in Spirit to Publish the ensuing Discourse; With our Prayers, that as their folly is made manifest herein, so it may proceed no further.  
This is the Method of our proceeding in this Tractat. First, we lay down their Doctrines. Secondly▪ prove them to be theirs from their own Words and Writings. Thirdly, confute them from the Scriptures.  
Tho. Weld. Will. Cole. Rich. Prideaux. Will. Durant. Sam. Hammond.   


The Doctrines of the Quakers produced from their own Words and Writings, laid down in the Positions following.  
To which is subjoined full proofs of their asserting of those Doctrines. As also Arguments for the discovery of their unsoundness.  

Position 1. Equality with God.  

Proof 1.  
THat this hath been asserted by the chiefest of them, upon whose mouth it's fully known they much depend, will thus appear; George Fox being by Warrant from M. Toluson, and M. Lawry (now a Member of Parliament) two Justices of the Peace in Lancashire, to be apprehended, for affirming he was equal with God; before the said Warrant was put in execution, the said business was heard over again at Lancaster, at a private Meeting of the Justices, where George Fox was present; Where after several distinctions, and occasions favourably given in behalf of the said Fox; Dr. Martial in presence of the said Justices, proposed the case to Fox himself▪ to speak his heart, Whether he did believe himself equal with God. The said Fox in answer thereto, positively affirmed thus, I am equal with God. The said Dr. Martial, and Mr. Altham schoolmaster at Lancaster, deposed this at a general Sessions in Westmoreland, in the hearing of one of 
* W. C.  us; and deposed the same again before the Honouradle Judge Pul●ston at Lancaster, the next Assizes.  
2. At a meeting with James Nayler, where a discourse was concerning Persecution, William Baldwinson of Under-barrow in Westmoreland, proposed to the said Nayler, Whether he believed, that any could be as holy just, and good, as God himself? To whom the said Nayler answered, That he did witness, that he himself was as holy, just and good, as God. This the said M, Baldwinson did offer to colonel Brigs to depose▪ and hath very often affirmed the same to one of 
* W. C.  us, and is besides a man fearing God, of eminent trust, where he lives in the service of the commonwealth.  
3. Mr. George Berkett offered to depose, that George Fox did affirm himself to be the judge of the World. And it is fully known to some of us▪ that the general body of that irreligion▪ do pretend to know the secrets of the hearts of men: it's their common expression to all they speak unto, that they know their hearts; and when they charge Persons with sins (which is usual with them▪ even to such whose Faces they never saw before▪ nor heard of) which they can find nothing outwardly to prove, their common ascertion is, that they can see their hearts; and accordingly do call them damned, Devils, and pronounce their judgements. Nor is it impertinent to this▪ that James Nayler to one of us did affirm, that he wondered that God should reveal 
W. C.  any thing to me, and he not know it. One Wrote thus from Carlisle, that he was threatened to be put in Prison with George Fox, whom he called, the So●ne of God.   

Confutation 1.  
1. That finite, and infinite should be equal, is a gross contradiction, which all spiritual and natural light abhors. Hear what an infinite God, ascerting his own inequality says to the creature, isaiah 40. 15. To whom then will ye liken me▪ or shall I be equal, saith the holy One. Read the whole Chapter, as also Job 38. 39 40.  
2. If so, than the creature must needs be eternal, à parte ante, 
2.  viz. must never have had a beginning of their being, unless they will either affirm▪ that God himself was created, or that man is a created God. Read the Creation of man, Gen. 2.  
3. If equal with God then as holy, as just, as wise, as powerful, as omni-present; some of these the proofs will clear to be affirmed by Nayler. To whom we propose.  
If he be as holy, just and good, as God, than he hath been so either from his Birth, or from some work of conversion since upon his soul. If he say he was so from his Birth, than we cry out Blasphemy, For  
1. Are we not sinners from the womb? Psal. 51. isaiah 48. 8. Children of wrath by Nature, Ephes. 2. 2.  
2. Is there not in all a body of death? Rom. 7. 23. 24. And shall sinful man be equal with God? he whose righteousness is but rags, dross, and dung; whose goodliness but as the Flower of the Field, isaiah 64. 6. Phil. 3. 7. 8. isaiah 40. 7. Whose Breath is in his Nostrils, Psal. 144. 4. Whose station is lower than the Angels, Psal. 8. and the best of whom is so far from being just with God, as that he cannot answer him one of a thousand, Job 9 2. 3.  
If they affirm he is so, from some work of conversion since he was Borne,  
1. Then the work of conversion is to make new gods.  
2. And growth in Grace shall be the growing of God; and so God shall be less or more God according to the different degrees of Grace on the soul. But the Blasphemy is so horrid, that to name it, is enough to make true Saints loathe it, and abhor this pretence of Naylers to an holiness, justice and goodness equal unto Gods. As for the other Attributes, powerful, omni present &c. we send them to God's Challenge of Iob. in Job 38. Where wast thou when I laid the Foundations of the Earth ver. 4. Canst thou bind the sweet influences of the Pleiades? and lose the bands of Orion? Canst thou bring forth Maza●●th in his season? Or canst thou guide Arcturus with his sons? ver. 20 31. to chap. 40. 9 Hast thou an arm like God? Canst thou Thunder with a voice like him? 
4.   
4. If equal▪ than the same God or another: other there can be none, but he that was before all time. 'tis a contradiction if another; so many Saints, so many Gods: if he be the same, than God wanted something of his infinite perfection which he receiveth by Naylers being god, &c.  
These things we should not mention, but that Saints might be warned of such devilish Doctrines, the very smoke of the bottomless Pit.    

Position 2. That there is no distinction of Persons in the godhead.  

Proof.  
George Fox lays down such a Principle, as you may see in their book called, Saul's Errand to Damascus, pag. 12. with other ascertions of the same kind, known to some of us.   

Confut.  
We hope we need not say much to the confuting of so known an heresy, raked up out of the dust, and which the Saints have ever loathed, as pulling down one great Pillar of their Faith, the personal Deity of Christ being the main ground of the infinite value of his merits; and the Personality of the Spirit being so fully evidenced by the Divine Attributes appropriated to him in Scripture. But we refer you to these unanswerable Scriptures, Heb 1. 3. Mat. 3. 16. 17. 1 John 5. 7. Mat. ●8 19 isaiah 6. 1. 3. compared with John 12. 39 40. 41. and Acts 28. 25▪ &c.    

Position 3. That the soul is a part of the Divine Essence.  

Proof.  
One of us W. C. had this positively asserted by Coll. Benson, and captain Ward, at Kendale, and discoursed the controversy with them.   

Confut.  
Let the Christian Reader consider,  
1. That if this could be so, then should the Essence of God be divided into so many finite beings or parcels, as souls.  
2. Yea, and by this Doctrine, that Essence of God which is infinite in him should come to be finite, when it becomes a soul in man. The Heavens of Heavens are not able to contain him! and the finiteness of our created spirits, who doth not know?  
3. How shall the All Creating Essence of God, become a Creature, and who understands not the Creation of souls? Gen. 2. Heb. 12. 9  
4. If this be so, then shall a part of God be sinful? which how blasphemous? unless men most wretchedly dare deny that there is a sinfulness in any soul.  
5. And then shall God hate himself▪ burn in wrath for ever against his own Essence, and it lie under damnation for evermore; for so is the state of thousands of souls. How horrible i● any of this to be ascerted of him, in whose presence is fullness of joy. Psal. 16. and that is God blessed for ever, Rom 9 5.  
6. Hereupon▪ when Jesus Christ gave himself to death for the souls of men: either he died for himself, and for the Essence of God; or else he died altogether in vain. What soul not grossly apostatised, dare vent such things?    

Position 4, That Christ is in every man; and in the reprobates he is held under corruption.  

Proof.  

* W. C.  One of us received this assertion from James Nayler, in conference with him; wherein he extended the indwellings of Christ to Indians that never heard the Gospel 2. Those whom they call Reprobates, Devils, they usually tell, notwithstanding, that they crucify Jesus Christ within them As is clear in a Letter one of us hath Read, from John A●dland, to Edward Brigs, an holy, humble Saint in Westmoreland, whom God was pleased to deliver out of their snares, with which, for some time, he was entangled. And in ordinary experience it is very much apparent.   

Confutation 1.  
1. If so, than either Christ personal, or else he is in them by his Spirit: we rather suppose, they understand Christ personal: and our reason is, because Mr. Higgison in his book, pag. 5. (which he offered the supreme Power to make good, in his Epistle) affirms it to be their Doctrine, That Christ, as Man, dwells in them; which is so grossly Blasphemous, and horrid, a contradiction to the personal ascension of Christ, Acts 1. 9 and his sitting at his father's right hand, till the restitution of all things, Acts 3. 21. that it needs no further confutation.  
If Christ dwells in every man by his Spirit? Then  
1. Are the fruits of the Spirit in all men? Gal. 5. 22. the fruits of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance. Are these in Turks, Indians, Papists, Drunkards, whoremasters, Atheists? &c.  
2. Where the Spirit is, it is a quickening Spirit, Ephes. 2. 1. 2. 1 Cor. 6 9 ye were such and such, but now ye are sanctified by the Spirit of our God; but it is most apparent, that there is no such quickening in all. Nay, the whole world lies in wickedness, 1 John 5. 19 If they shall affirm (as they have done) that the Spirit of God is in such kept under by corruption; then it is so, either first, for want of will in the Spirit of the living God to get the Mastery over sin. Or secondly, for want of Power. Not for want of will. For the will of the Father, Christ, and Spirit, are all one; which will is, To destroy the works of the devil, wheresoever the Spirit dwells, 2 Cor, 3. 17. where the Spirit of the Lord is, there is Liberty, and so not kept under corruption? For the Apostle comfortably concludes, that sin shall not have Dominion over those who are implanted into Christ, because they are not under the Law, but under Grace, Rom. 6. 14. Nor can he secondly, be kept under for want of Power, 1 John 4. 4. You overcome the World, because greater is he that is in you, than he that is in the World; the very ground of their overcoming, is the greatness of the Spirits Power above corruption, wheresoever he is, Mat. 13. 29. Luke 11. 22.  
And if the Spirit be in all, than all must be saved, or it must 
2.  necessarily go to Hell with the damned.  
But enough of this so horrible an assertion.    

Position 5. That Christ in the Flesh, with all he did and suffered therein, was but a Figure, and nothing but an Example.  

Proof.  
1. This is expressly found in their book called, Saul's Errand to Damascus. 2. As also Mr. Higginson, pag. 5. says▪ The Lancashire charge stands clear against them in this Principle, and nothing answered to evade it, in Saul's Errand to Damascus, pag. 8. 3. Also this was Written in that Letter which Nayler wrote to one in Lancashire, which was objected against him by Dr. Martial, upon account of another Principle in it, (viz. that he that expected to be saved by him that died at Jerusalem, should be deceived.) And this Mr. Jaques Minister at Bolton in Lancashire, sent his Testimony under his hand, that he would make appear, if the Justices of Westmoreland pleased to call for him at another season, being detained at that time upon other occasions.   

Confu. 1  
1. This wholly destroys the grand foundation of the Saints justification and confidence at the Throne of Grace. For if he were but a Figure, than there was no merit in his death, Heb. 9 26.  
2. If but a Figure, than he must Type out another Christ yet to come, Col. 2. 17. But surely they do not mean the Jewish Messiah; or do they intend a Type of Christ in them yet to come▪ and to appear there in the time of their conversion, as their Notion is. 
* See Geo. ●●temans Pamphlet, pag. 29.  How absurd is such a Doctrine, That all the Acts of Christ, while here on Earth, must be acted over again within them? As, that the Virgin Mary must be in them, and bring forth a Christ, and be espoused to Joseph in them; that John Baptizeth in them; that the eleven Apostles are in them▪ Judas, Herod, and Pilate in them; that Christ is crucified, dead, and buried in them, and risen again, and ascended to the right hand of the Father in them. And all these not allegorized, but really, personally, and bodily acted in them, and as they were acted at Jerusalem, &c. For all these are the necessary appendices of that sottish Doctrine.  
3. If an example only, this, in plain terms, cuts up the satisfaction of Christ, which is the very Anchor and Refuge of souls. Let the Reader seriously consider these Scriptures following, because the denying of this, doth wholly make fruitless the blood of Christ, Acts 20. 28. Rom. 5. 8. 9 Ephes. 1. 7. Col. 1, 14. Col. 1. 20. 1 Peter 1. 19 1 John 1. 2. Rev. 1. 8.  
4. If an example, How then is the justice of God satisfied? it must be either by the obedience of him the example; or by our own that follow it: they deny it to be by Christ's obedience, in making it merely figurative; and that it cannot be by any obedience of our personal actings; we refer you to what follows in the confutation of the Principle of justification by works. And thus the justice of God shall be unsatisfied still. What desperate ruin do these Doctrines bring to guilty souls.  
5. What comfort shall a guilty Conscience ever find, but in the satisfaction of Jesus? and what Peace shall he have, if Christ be only an Example, unless he do fully came up in every tittle of his life and death also, to answer the pattern? which it is impossible for man to do, Heb. 4. 15. he being without sin, and in that alone accepted, as to a likeness to us in all things: and the same impossibility is there of coming up to that pattern in the great matters of his Nativity, death, and Passion, and the like.    

Position 6. That men are not justified by that righteousness of Christ, which he in his own Person did fulfil, without us.  

Proof.  
1. This was the clear sense of that expression in Nayler's Letter, formerly hinted, That whosoever expects to be saved by him that died at Jerusalem, shall be deceived. 2. In Nayler's delivering his sense of that expression before the Justices in Westmoreland, he clearly states the righteousness of Christ, by which we are justified, to be fulfilled in us. 3. The proof for their next Position fully clears it. 4▪ colonel Benson a●Kendale, asserted the same to one of ourselves, and disputed for the maintenance 
W. C.  thereof.   

Confut.  
1. Then, what ground had Paul▪ to b●ast and glory in the cross of Christ? Who shall lay any thing to the charge of God's elect? Who shall condemn me? upon this account, Rom. 8. 34. It is Christ that died; setting the blood of Jesus as a full answer to all the challenges of guilt. 2. When we were enemies, we were reconciled to God by the death of his son, Rom. 5. 10. 80 3▪ He his own self, bare our sins, in his own Body, on the Tree, 1 Peter 2. 24. And 4. He reconciled us in the body of his Flesh, through death. Col. 1. 21. 22. This body, this death, this cross, were certainly all without us. Rom. 5. 9 We are justified. And Ephes. 1. 7. Have Redemption through his blood, even the Remission of sins. 5. Nay, justification clearly imports, according to the design of the Gospel-Grace, a non-imputation of sin, and a clothing with that which is the righteousness of Christ, fulfilled in the world, imputed through believing, Rom. 4. 6. 2 Cor. 5. 19 20. 21. What spiritual man, may not clearly observe the Scripture, laying the weight of justification upon the death of Christ, and his bloody sacrifice on the cross? Heb. 9 26.    

Position 7. That men are justified by that righteousness, which Christ within us enabled us to perform, or (which is in effect, and some of them have expressed) by inherent holiness.  

Proof.  
Affirmed by James Nayler, in a book of his, This light within you will let you see your sin, bring to repentance, and tenderness of heart, bring you to fear God, and so leads up to justification and peace, pag. 3. Fawnworth in one of his Pamphlets, thus, Condemnation is only the disobeying of light within, pag. 30. Nayler says, We are not reconciled to God, till we be perfectly holy, and able to stand so in our own power, pag. 25. A. P. to the same purpose, in a Book set forth by him, pag. 13. Christ reconciles God and Man by renewing the Image of God in purity and holiness. colonel Benson and captain Ward, were positive in the same Principle, in a discourse with one of us at Kendale in Westmoreland. Anthony Hodgshon, one of that way, being asked by Mr. Ward Minister at Wol●ingham, an account of his Faith; at first denied so to do; but he pressing with that of Peter, answered, 
1 Pet. ●. 15.  than I tell thee, I believe to be saved not by the righteousness of Christ imputed to me; but by the righteousness of Christ inherent in me.   

Confut. 1  
This assertion is fully and industriously confuted by the Apostles; and we may cry out, Gal. 3. 1. Who hath bewitched the hearts of these men. Gal. 3. 10. As many as are of the works of the Law, are under the curse: for it is written, Cursed is every one that continueth not in all things, &c. clearly holding forth an universal impossibility to fulfil the righteousness of the Law. Ver. ●2. and ver. 21. If there had been a Law given which could have given life, verily righteousness should have been by the Law. But the Scripture hath concluded all under sin, that the promise by Faith of Jesus Christ might be given to them that believe. Rom. 4. 5. To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted to him for righteousness. Even as David himself describeth the blessedness of the man▪ unto whom God imputeth righteousness without works, v. 6. This Doctrine (Believed and practised) was the very reason of the Jews stumb●ing at the Gospel▪ Rom 9 30. 31. Rom. 10. 3. 4. We might weary you with quoting such Texts as Rom. 3. 19 to the last; multitudes of Scriptures fully clearing up this soul-ravishing truth of justification not by inherent holiness, but by Faith in the bl●od of the Lord Jesus: but we shall close it up with these in stead of all, 1 Cor. 4. 4. Phil. 3. 8. 9 10.    

Position 8. That God and man cannot be wholly reconciled, till ●e be brought into the state of the first Adam, and able in his own power to stand perfect.  

Proof.  
We refer the Reader for proof hereof, to a book of Naylers, pag 26. where he is so confident of this Doctrine that he proposeth it as a Quaere to all, as if none should have the boldness to gainsay it; your own Eyes may satisfy you there.   

Confut.  
1. Is not this to bring us perfectly under the covenant of works and to make us our own reconcilers, and so to make void the death of Christ. But he that hath an ear to ●eare, let him hear what the spirit saith, Rom. 5. 10. When we were enemies, we were reconciled to God by the death of his son, Rom. 8. 3. what the Law could not do, in that it was weak through the flesh, God sent his own son to perform.  
2. And let the Reader observe, that as the merit of Christ is by their horrible Doctrine (before mentioned) wholly made useless as to righteousness; so by this Position, the very spirit and power of the Lord Jesus is wholly cast out, as to sanctification and holiness. And so this Antichristian Generation have totally renounced the Lord that bought them: For▪ this our standing perfect, is in that assertion attributed, wholly to our own power. Alas! who knows not that John 15. 4. 5. John 1. 16. It pleased the Father that in him should all fullness dwell, Col. 1. 19 Phil. ●. 13. it is God that worketh in you both to will and to do, that is the Alpha and Omega, the very a●thor and finisher of our Faith, Heb. 12. 2. Phil. 1. 6. These are the People that pretend to lead you to Christ, that thus leave you to the mere strength of your weak and rotten natures, both for life and holiness.  
3. This bringing us again to the state of the first Adam, (till which time, this people say, God and we, cannot be fully reconciled) is nothing else but to bring us again under a covenant of works And though perhaps, to be restored to the state of Adam may seem a glorious thing, yet it will clearly appear to be short of that Gospel-state you are translated into, to the more infinite advancing of Free Grace. Are you not clearly told, the second Adam, the Lord Jesus (Heb. 7. 22.) is made a surety of a better Covenant. Heb. 8. 6. Established on better Promises? For whereas the first Adam by that Covenant, First, Was to do▪ and live. Secondly, Had no Promise of perseverance in that state, Thirdly, Nor was there a Mediator to interpose in case of breach, the tenor of the Law in itself considered as a Covenant, clearly diowning any Mediator. 4. In a word, the sad condition of Adam under such a covenant, though for a time in so good an estate, if it be not enough experimentally seen in all our falls by his; yet may, in the ruin of damned Angels, standing upon the like terms, be known apparently: First, Yet in the Gospel-state, Jesus Christ purchased life for us to be received, not by working, but by believing, Rom. 4. 5. 6. And secondly, None can take out of his 
Ioh. 10. 28.  hands. Thirdly, If any man sin, we have an Advocate with the Father, 1 John 2. 2. And fourthly, Are delivered from the wrath to come, Rom. 5. 9 So that it will appear, that this restitution to the state of the first Adam, being so magnified by these men, fully speaks how low their spirits are as to the things of God, how legal their conceptions of the way of salvation; and that it is but a miserable state, in comparison of what you are brought to by the Covenant of Grace; For how doth the ministration of righteousness exceed in Glory? 2 Cor. 3.    

Position 9 That no man that commits sin, or that is not perfectly holy▪ can ever enter into the kingdom of Heaven, unless there be a Purgatory.  

Proof.  
James Nayler in his book before quoted, pag. 26. puts it by way of quaere. And the very reading of the said page, will evidently manifest it, that this is not only his Principle, but any assertion to the contrary, looked upon by him as an impossibility or gross absurdity.   

Confut.  
Our Purgatory is the blood of Jesus, which cleanseth the soul (otherwise, as to its personal actings very guilty) from all sin, as 1 John 1. 7. And though perhaps these tremblings and quakings (which the Administrator at Haxham in his Banners affirms▪ pag. 18. doubtless his false Jew could do, and which kind of ecstasies, pag. 24. he derives from the Francif●an friars) may be looked upon by these People as a Purgatory from their sin●e●●●et we dare not trust our eternity upon such impost●r●●▪ or (be they never so real) on things so evidently, rather the ●●●●e of legal conviction, and the horror of an unbelieving ●o●l●, ●●●● of any saving knowledge of the Gospel. How 〈◊〉 doth this one Position lay the very whole design of 〈…〉 ably naked and bare, as to an overturning of righteousness by the blood of Jesus▪ Our way, and the only way into the holy of holies is by that blood, Heb. 10. 19 20. by Faith in which a soul, otherwise wicked, ungodly &c. Rom. 4 5. is justified; and though guilty, as to his own actings of many infirmities▪ shall be absolved, and stand undeniably righteous before the tribunal of the Father. But alas! how sottish are the spirits of these men in this discovered to be? how grossly ignorant of the great business of justification of sinners by Faith of Jesus Christ, that dare trust to so filthy rags in the presence of so just and so holy a God.    

Position 10 No real Saint but he that is perfect, and perfectly holy in this life, and doth not sin.  

Proof.  
It is the design of Nayler in his book in several Paegs to prove this, see his Book pag. 21. 22. Nayler hath oft spoken it of himself, and said, he witnessed it. So G. Fox, hath done: others (some of us do know) have said, they witness perfection in Nayler. 
W. C.  Nay so far doth Farnesworths' ignorance of the Gospel proceed, that in his book pag. 20. he thus writes, They say they can never overcome the body of sin▪ or be made perfect here; and they say▪ no un▪ ●l●ane thing shall ever enter into the kingdom of God. How doth this agree? It's one of their ordinary out-●ryes against the Ministers, because they oppose this Doctrine. And 'tis the most general Doctrine of all their Books and Papers   

Confut.  
1. Let the Reader consider▪ there must be of necessity a distinction of the word perfect and perfection in Scripture; though we know this Generation of men will cry down distinctions, and pronounce that cur●e against us, Rev. 22. as if we added to the word Yet the following cases will evidence the absolute necessity of distinctions, if the unity of truth, and the faithfulness of the word be owned at all. Reade 1 John 1. 8. 10. If we s●y that we have no sin the truth is not in us; compared with 1 John 3. 8 9 Whosoever is borne of God doth not commit sin. Reade 1 John 5. 16 There is a sin to death and there is a sin not to death So isaiah 9 7. Of his government there shall be no end; compared with 1 Cor. 15 24 Then cometh the end, when he shall deliver ●p the kingdom, etc▪  
2. Now as to a necessity of it in the case in hand, consider the various use of the word in scripture, Phil. 3. is very full, ver. 12. Not as though I had already attained, either were already perfect; compared with ver. 15. (where 'tis a word of the same root) the Apostle speaking of the Saints, and taking in himself in that expression, adds, Let us therefore, as many as are perfect, be th●● minded▪ In which is plainly evident, that Paul shall grossly contradict himself, unless there be a distinguishing betwixt the variety of the sense of the word perfect.  
3. That perfection therefore, ver. 12. is perfection in Glory▪ as the verses both before, and presently following it, do fully clear; it's that for which Paul was apprehended of Christ, as is evident 1 Cor. 13. 10. where 'tis opposed to Paul's present state; When that which is perfect i● come, then that which is in part shall be done away; clearly meaning his enjoyment of God in glory▪ as is plain, ver. 12. Now we see through a glass darkly, ●●en face to face. Now the same word (perfect) in ver. 15. that it cannot possibly be meant of the same sort of perfection is evident; For as the Apostle tells you, that he enjoying the perfection, v. 15. is yet short of, & is pressing forward towards the perfection, in ver. 12. as to a thing that's yet before, so taking the word in both places in the same sense; it were a contradiction for him to say, he is perfect, and is not perfect. For the true meaning thereof, we give you three Scriptures, 1 Cor. 2. 6. Howbeit, we speak wisdom amongst those that are perfect. 1 Cor. 14. 20. In malice be ye children, but in understanding be ye men▪ or be ye perfect (for the word is the same with the former Text) Heb 5 last, stung meat belongs to those that are of full age, or that are perfect. In all which places, it is evident in itself, that the word imports, Christians grown up to more knowledge in the Gospel, than others had, who are in these quotations, called Babes. From the consideration of this Text, it may be fully seen, that perfection of Saints here, is not that absolute perfection in glory, which Paul professed he had not attained to; but that comparative perfection, of being grown up to, more than ordinary measures of Grace and understanding, much beyond the attainment of Babes in Christ.  
2. As for our perfection by justification▪ the Scriptures fully hold it out upon the account of the imputed righteousness of Christ▪ whereby the spouse appears altogether lovely; not upon the account of her own holiness, for so she is black, and an infant in her blood; but we know that 'tis not this perfection they speak of, as he that hath but looked into their Books may presently discover.  
3. There is a perfection which the Scriptures expresseth integrity by; as that word speaks the truth of grace in opposition to hypocrisy. Thus Job is called perfect, Job 1. 1. but that this perfection doth not imply a total absence of sin▪ is plain; witness his sinful passionate cursing the day of his birth, Job 3. 3. Let the day perish wherein I was borne. Job 6. 8. 9 Oh that is would please God to destroy me, that he would let go his hand, and cut me off. See his own confession, Job 9 20▪ 2●▪ If I say I am perfect, my own mouth shall prove ●●● perverse. Thus Asa is called perfect, 1 Kings 1●, 14▪ The high places were not removed; nevertheless Asa's heart was perfect with the Lord all his days. Here is the perfection of Asa's heart with God, and that all his days; yet you shall ●nd● first, He took 〈◊〉 away the high places, which was a 〈◊〉 〈◊〉▪ Secondly, He took the gold and silver ou● o 〈…〉 the ●●●se of the Lord, and sent them to the 〈…〉 and 〈…〉 ve▪ ●Chron. 16. 7. 9▪ Thirdly, 〈…〉 an● put him in the Pri 〈…〉 ppressed the People at 〈…〉▪ And ●● his D●●●as● sought not to the Lord 〈…〉▪ So that you may clearly see in wh〈…〉 h● was s●●d to ●●perfect. As for other examples in this kind▪ ●● this time it may be clearly understood in what sense the spirit c●l●● them perfect, who otherwise had their personal gross infirmitie●.  
4. You are to disting●●sh betwixt the perfection of God, and the perfection of the creature, in reference to that Text▪ Mat 5. last. In which place, perfection cannot signify that which brings up to an equality with God, but a similitude; unless you run upon that blasphemous Principle of equality with God, of which we have said enough before.  
5 By our thus comparing Scripture with Scripture, we expect (from their former usage in this kind) they will charge us, with pleading for sin, though we are but discovering the imperfections of the best Saints, lest they should live upon their own righteousness, (which to set up and establish, in opposition to that of Christ's imputed, is evidently the design of Quakers) And that so the strength of the Lord may be made perfect in their weakness; Did the spirit plead for sin, when he rehearsed the faults of Saints? or Paul, Rom. 7. when he cried out of the body of this death? or when he discovers the unevenness of Peter's Judaizing? Gal. ●. or Christ, when he writes to the seven Churches, and discovers their sin, Rev. 2▪ 2. 3. 4▪ and tells the purest of them, their strength is yet but little, Rev. 3. 8 Hence you may discover from Christ, the Spirit, &c. their manifesting the imperfections of the choicest Saints, that to discover it, is not to plead for it, unless you will blaspheme the holy one of Israel. And let all Christian Readers consider, that it is far from us to plead for iniquity; but the great part of our work is to reprove it in whomsoever, and to press Mortification and spiritual life, and communion with God, that so they may press forwards to perfection as the design and mark of their souls, Phil. 3. 14. and have the attaining to that blessed state upon their hearts exceedingly, though it be to the best at present a thing before, and that which they have not already attained, nor shall do, till this corruption have put on incorruption. Yet are their glorio●er and fuller measures of holiness then yet the best enjoy, that may be attained here, which though attained to, do leave us short of that perfection we do wait for in glory; yet may be a quickening Argument to draw out and exercise their souls in pressing forwards continually.    

Position 11. That every man in the world hath a light within him suffici●●t to guide him to salvation, without the help of any outward light or dis●overy.  

Proof.  
Farnsworth in his Book pag. 51. Every one mind the light of God within you. James Nayler in a book of his, pag 2. All people cease from your out▪ side lights, and turn to the light of God within you▪ (and this he ignorantly makes to be the sure word of prophecy. 1 Pet 1. 19▪) The said Nayler in discourse with one of us, W. C. at Kendale, affirmed, That every man in the world had a light within them sufficient to guide them to salvation, &c. and this he extended even to Indians, that never heard the Gospel▪ But the general stream of their Words and Papers, speak it fully.   

Confut.  
By their constant expressions both in speaking and writing, and by their calling off from all outward teaching; it is evident that by this light, they mean the principles within, left in the spirit of every man since the fall, the same light which an Indian hath that never heard of Christ by any outward discovery. For one of us, in discourse with Nayler, proposing whether Indians 
W. C.  that never heard of Christ by any outward discovery had a light within them sufficient to guide them to salvation; ●e affirmed, they had; and when the experience of the Saints in New-England, to the contrary was produced, he answered, If any Indian were present, he would justify the contrary. Thus will men to bear up an opinion affirm the things they do not know. Now that this natural light which an Indian that never heard of Christ, may have, cannot bring to salvation, we desire to propound these considerations following:  
1. No light ean bring to salvation, but that which discovers Christ, 2 Cor. 4. 3. If our Gospel be hid, it's hid to those that are lost. Where the Apostle positively concludes the hidings of the Gospel to an evidence of a lost estate, John 17. 2. Now Christ is not known by the light of Nature, Mat. 16. 17▪ Flesh and blood hath not revealed those things unto th●e.  
2. God doth clearly show a distinguishing grace in the discovery of Christ, Mat. 13, 11. To you it is given to know the mystery: of the kingdom of Heaven, to them it is not given; in which, is apparent▪ all have not the knowledge of the Gospel given.  
3. Those that lived in the highest improvement of reason, being without Gospel discoveries, did not, and could not apprehend God in Christ, 1 Cor. 1, 21. 1 Cor. 2. 14. The natural man receiveth not the things of the Spirit of God, &c. neither indeed can be, &c. here is the impossibility of natural principles to give out the knowledge of Christ.  
4. Rom. 10. Faith comes by hearing, and hearing by the Word of God; not by the inward light or discovery, which all men have, but by the word of the Lord outwardly made known.  
5. If they shall say that every man hath the knowledge of Christ by special revelation, and that immediate▪ then they speak that which is contrary to the common and known experience of thousands? who conversing with Indians never found the least hint of a Christ amongst them? Many of them, whose confessions are in Print, having been wrought upon by the Preaching of the Word by Mr. Eliot, &c. have clearly declared they knew nothing of the true God and Christ, before their Publishing of the Gospel to them.  
6. We pray the Reader to consider what sad and lamentable effects will flow from this Doctrine, to the utter undoing of the soul▪  
1. This is to forsake the fountain of living Waters▪ not going out to Jesus for light; but Ier. 2. digging to themselves broken ●isterns, leaving the sun of righteousness, to live by the light of their own Candle.  
2. 'tis a confining our attainements to the improvement of this natural light, which must needs keep men both as to light and power under legal performances and discoveries.  
3. Hence do men account their tremblings and quakings as their perfection▪ they being, at the best, but the improvements of an awakened natural conscience, without the souls applying of Gospel Promises as to justification by the blood of Jesus.  
4. Hence the souls believing, and the acts of Faith in the blood of Christ are such strangers to these People, as never to have the least hint in any of their words or writings; and what they have spoken of Faith in general▪ as Farnesworth in his discovery of Faith doth manifest their exceeding ignorance and darkness in the great business of the souls believing in the Lord Jesus.  
5. Hence come men under the unavoidable chains of Satan, who leads them captive at his will, whilst by this means they deprive themselves of any standing rule to try the spirits by, but walk in such irregular and sinful ways, as do evidently speak how unable that their light is to distinguish betwixt duty and delusion.  
6. And what is else the reason of their bitter railing and reproaching the Institution of the living God, the Ordinance of Preaching the Gospel of Christ Crucified, speaking all manner of evil against us for the works sake, their design being in their reproaching of the Ministers, evidently apparent to strike down the very work of Preaching the Gospel.    

Position 12. That there is no need of any outward teaching by Reading or Hearing the Scriptures opened or applied, &c.  

Proof.  
George Bateman in his Answer to Mr. Ledgard, pag. 21. affirms, If the promises (there named) be fulfilled in any man, than what need have such of Scripture teaching without them, when they have received the same spirit within them by which all true Scripture was written. Pap. 22. If any soul be once made one with God, who dare deny but that all 
* what means that exp●●●s▪ on t 〈…〉 e repeated t●ue Scritu●●. Is any of the Scripture false?  true Scripture is fulfilled in them, and that such souls have no need of any to teach them. Farnworth in one of his Books, p. 29. mind the light within, here is your teacher, this light obeying it, and here is your condemnation this light disobeying it. See James Nayler in a Book of his called▪ The Glory of the Lord shining out in the North, pag. 2. All people cease from your outside lights, and return to the light of Christ in you, and this light is not a Chapter without you in a book; and this light did the Apostles everywhere bid to take he●d to, till the day dawned, 1 Pet. 1. 19 [Let the Reader observe the palpable blindness of the man in the gross misinterpretation of so plain a Text] What need we the teachings of men, saith another, in a Paper of his, in the hands of one of us. William Strickland walking up the streets in Kendale naked except that he had a shirt on, published the said Principle; one of 
W. C.  us both heard it, and saw him in that immodest garb. Miles Bateman affirmed the same before the whole Congregation at Kendale. And George Fox pretended; he had all from within, though his juggling was presently discovered, a Concordance being sent to him from York to help his Memory. Miles Hawd in the same Congregation affirmed, That whosoever did refer any man to any light but that which is within him, is a Deceiver. And being by one of us admonished to take heed of such Blasphemy, and urged with Christ's referring to the Scriptures, and Paul's referring to the Doctrine he had Preached before, Gal. 1. 8. he Blasphemously, and in much heat of spirit▪ repeated the same again. John Andland affirmed, No need of outward teaching, in discourse with us as Newcastle.   

Confut.  
1. This is clearly to make Scriptures useless; for as they are a light without, so there is no taking in of them▪ but by Hearing or Reading, the Spirit going along therewith. And are the Scripture● useless? Then why doth Christ command the Jews to search the Scriptures? John 5. 39 Paul commands Timothy to read the Scriptures, 1 Tim. 4. 13. Give attendance to Reading. 2 Tim. 13. 15. All Scripture is given by inspiration of God and is profitable, &c. and so not useless. Col. 4. 16. the Apostle says, When this Epistle is Read amongst you, cause it to be Read to the Laodiceans, and that you also read that from Laodice●. Luke 4. 16. Christ himself stood up for to read the Scriptures.  
2. Wherefore were the Apostles sent forth, if outward Teaching be useless or needless, Mar. 16. 15. Mat. 10. 7. As you go, Preach. Go Preach the Gospel to every creature▪ Mat. 28. last, go teach all Nations. And let the Reader observe they did not only go to Preach for conversion, but for the building up of Saints; as Acts 14. 23. they returned again to Lystr●, and Iconium, and Ant●och, confirming the souls of the Disciples. Acts 15. 36. Let us go again and visit every City wherein we have Preached the word of the Lord, ver. 41. they went through Syria and Cilicia confirming the Churches. And why left they Elders in every Church, but for the building up the body? Acts 14. 24. Acts 20. 17. Ephes. 4. 11.  
3. The great work of Christ at his Ascending to his Father, was to send forth Officers for the perfecting of ●●ints, for the work of the Ministry, for the edifying of the body of Christ, as is most undeniably proved, Eph 4. 11. 12 and to continue to the end of all things till all the Saints (even those yet unborn) be come to a perfect stature.  
4. The Apostles, in pursuance of the will of Christ, Ordained Elders in every City, Acts 14. 23. who are Officers for the teaching the house of God, labouring in Word and Doctrine, 1 Tim. 5. 17. Set down qualifications of pastors. 1 Tim. 3, Bishops and Deacons, to Tit. 1. 5. For this cause left I thee in Crect that thou shouldest ordain Elders in every City. 2. Tim. 2. 2. Commit that thou h●st heard to faithful men, able to teach others.  
Now let every Christian judge, to what end doth Christ send forth his Apostles, and other Officers, if outward teaching be needless? what folly, nay what sin had they been guilty of to hazard, nay to ruin themselves, 1 Cor. 4. 13. 2 Cor. 4 8. 9 2 Cor. 11 ●3. if outward Teaching were needless. To what purpose should Christ so eminently engage by Promise to go along with them, both in their success and sufferings. Mat. 28. last. Luke 10▪ 16. 1 Thes. 4 8. he that despiseth, despiseth not man, but God, if outward Teaching be needless: For they can but speak to the ear, as appears by the fruitlessness of their labours often, and the worlds resisting them, Acts 7. 54. Acts 13. 45. the Jews spoke against the things spoken by Paul, contradicting and blaspheming: And though it were necessary the word of God should be first spoken to them, yet they put it from them, Acts 28. 24. How clear is it from Scripture assertion and example▪ That Faith comes by Hearing, and not by minding a light within, as Rom. 10. 14. 15. Gal. 3. 2. Acts 13. 48. Ephes. 1. 12. 13. And lastly, (though we might much more) yet we shall add but this, the Lord was pleased eminently to seal to their outward teaching, as to his own Ordinance, by those▪ ●aire Epistles ministered by them, and written by the spirit of the living God, viz. the multitudes of men converted from darkness to light by their Ministry, and from the power of Satan unto God, 2 Cor 3. 3. 1 Cor. 4. 15. Acts 2. And we dare appeal to the experience of the Saints in England whether the Ministry in England have not full and undeniable seals to their Ministration, in the witness of Christ thereto, in making them fruitful Fathers to beget many souls to conversion by the Gospel.    

Position 13. That the Scriptures are not the Word of God, but a declaration of the conditions of them that spoke them forth.  

Proof.  
James Nayler being asked by the Justices in Westm●rland, whether he believed the written Word to be the Word of God, answered, I know no such thing. See Mr. Higgis●●s book, pag. 78. and this Passage one of us also heard. Farnsworth in his book 
W. C.  called, A discovery of Faith, pag. 6. cries out against Ministers, because they say, The Letter is the Word; and the four books, Matthew, Mark, Luke and John the Gospel, pag. 12. A Paper one of us hath from them, hath this passage in it▪ they say, the Letter is the Word, which is false. To this purpose is that of George Bateman to Mr. Ledgard, pag. 25. 26. a● also their casting away their Bibles. W●●. Strickland told Mr. Archer, If he had never Read the Bible, it had been better for him. How constantly do the Scriptures pass under no better name from them, than the Saints conditions, David's, Moses, Isays, Paul's conditions; and a declaration of the condition of them that spoke them forth.   

Confut.  
This Position is so gross, that we hope it will never sink into any Christian heart, but will be a confutation to itself in the thought of any sober minded Christian: yet we shall propose these things.  
1. That when the Word of the Lord came to the Prophets, Samuel, isaiah, I●remiah, &c. it cannot be understood of the Word that was made Flesh, the Lord Jesus; but must necessarily signify that mind or message of the Lord contained in those words or Scripture Writings, as 1 Sam. 15. 10. Then came the Word of the Lord to Samuel saying, It repenteth me that I have set up Saul to be King. isaiah 38. 5. then came the Word of the Lord unto isaiah, saying, Say to Hezekiah, &c. I will add unto thy days fifteen years. Ier. 14. 1. The Word of the Lord that came to the Prophet Jeremiah concerning the dearth, Judah mourneth, and the gates thereof languish. It's a gross absurdity to say this word of the Lord was Christ; and it is as much to say, they were the experiences of those Prophets, or their conditions; but they were the word of the Lord by these Prophets▪ spoken to the Persons therein concerned.  
2. As for the Phrase in the New Testament, the Word of God, it is clear, both Christ and the Apostles in their mention thereof, do understand, that which they Spoke▪ Preached, or Wrote, and not the Person of Christ, of the Father, or Spirit, So Christ speaks to the Jews, Mark 7. 13. making the word of God of none effect by their Traditions, which word can be understood alone of that fifth commandment, ver. 10. Honour thy Father and Mother. Luke 11. 28 Blessed are they that hear the Word of God and keep it; which plainly hints, a word spoken, written, or engraven, &c. not the eternal word, the Lord Jesus, Rom. 10. 17. Faith comes by hearing, hearing by the Word of God, where the word Preached, or the Scriptures of the Apostles which we now have, is plainly called, the Word of God.  
3. As for those Writings of the Prophets and Apostles, that they are the word given forth from the living God▪ and of authentical and undeniable authority over every conscience good and bad▪ we could fill Pages with the proofs and evidence thereof; but the Reader may observe we are speaking of the Scriptures in reference to these men's cavils▪ and no further. And so shall (leaving so plain, so Fun●mentali a Principle) rather fall upon their own notion of the word of God, calling it, A declaration of the conditions or experienc●● of them that spoke them.  
1. This is fully to take away the very Foundation of the Faith of Saints, which is only built upon the authority of God, not upon any experience of the best Saints or the declaration of it. Luke 24▪ 25. O fools and slow of heart, to believe all that the Prophets have spoken; where Faith is bottomed upon Scripture authority, as Acts 18. 28. Apollo's mightily convinced the Jews, showing by the Scriptures that Jesus is the Christ. Acts 28▪ 23. Paul persuaded them concerning Jesus, both out of the Law of Moses, and out of the Prophe●s. Now, be this Law and the Prophets what they will, if they fall any thing lower than the truth and word of God▪ they can be no bottom for the Faith of Saints▪ and Paul takes a weak argument to convince them by. And yet, that those were not the conditions of those Prophets, or the experience of things fulfilled in themselves, is as clear as the day, to any not grossly ignorant▪ and especially from 1 Pet. 1▪ 10. 11. 12. Of which salvation the Prophets have inquired, and searched diligently, who prophe●ied of the grace that should come unto you, Searching what or what manner of time the shirit of Christ which was in them did signify when i● testified before hand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things which are now reported unto you, by them that have Preached the Gospel unto you. And as in this its clear, that they spoke not forth their own conditions and experiences; so also the Apostle sends the Saints to a word of prophecy, as a more sure foundation of Faith, than the most glorious experience or enjoyment in the World, 2 Pet. 1. 18. 19  
2. This is to make the Scripture lose his authority, save only when we experience it, or where it is fulfilled in men's souls, and so doth make void every command and Promise; and all wicked men that can experience little of it, shall be left excusable before God at the last day▪ because not having the Scripture fulfilled in themselves (according to the Quakers Doctrine) it had no authority over them. This is the most pleasant Doctrine for desperate Atheists that can be. Whereas John 12 48. He that receiveth not my words (hath them not fulfilled in him) yet the words that I have spoken, they shall ●udge him at the last day.  
3. This at once nulls and destroys the Divine Authority of the whole historical and prophetical Part of Scripture, together with all the threatenings of Scripture, of Hell, and judgement (Unless they say, the saints have those threats of Hell fulfilled in themselves, and that condition of Dives in Hell, is the condition of Saints) as also the promises therein of mercies yet to come▪ their futurity denying their being the already experiences of the Saints.  
4 Consider what impossibilities, contradictions▪ falsehood, doth this woeful Doctrine bring upon most parts of Scripture; wherein such things there spoken of, were not could not be the conditions of either God that gave the Word, or the Prophets and Apostles that Published it,  
In the close of this consideration, we desire to mind you of the reproachful earmes this people everywhere give to the Written Word, though the Spirit. Rom. 15. saith▪ These things were Written, that we through patience, and the comfort▪ of the Scriptures might have hope. And the holy Ghost still refers to the Written Word Luke 20. 17. John 15. 25. Heb 10. 7. 1 Pet. 1. 17 because it is Written, Be ye holy as I am holy; where the Spirit of God doth evidently put an authority upon the Written Word, which is the same in signification and thing, with the word Scriptures, of which see how glorious things the holy Ghost reports thereof (how slightly soever the Quakers esteem▪ thereof) 2 Tim. 3. 15. 16. 17. The holy Scriptures, which are able to make thee wise to salvation. All Scripture is given by inspiration from God, and is profitable for Doctrine, for reproof, for correcti●r▪ for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works.    

Position 14. The Spirits are not to be tried by Scripture.  

Proof.  
Miles Hawd in the Congregation at Kendale, asserted that he that referred to any light without, was a deceiver. In a Paper of theirs, one of them reckons this up as one of the Errors of the Priests, (as he ●alls them) they profess the Scripture to be the rule, and the touchstone to try withal. A Book called several Papers, set forth by A. P. pag. 19 says, the world's touchstone is without them and they try the living by the dead, the spirit by the letter; the Saints touchstone is within, whereby they try the spirits whether they be of God or no: which evidently demonstrates they allow no trial of the spirits by the written word.   

Confut.  
●. Hear what the spirit saith, isaiah 8. 20. To the Law and to the Testimony, if they speak not according to this, it is because there is no light in them. 2. This is to withdraw the soul from the judgement or determination of God, whose revealed will the Scripture is, as above is shown. 3. This is to open a gap unavoidably to all Satan's delusions, as you may see by the short Relation of the Quakers Shaken, in the case of John Gilpin; and we can no otherwise look upon this, than the very Hold Satan hath to keep this people under his delusions, by cozening them thus, to stop their eyes against the light, John▪ 3. 20. for what else shall be the Touchstone but the Word of God? 4 And how strong are the persuasions of error? how fully doth Satan pretend in the soul, to be an angel of light? and wherein shall man distinguish? The Berean● searched the Scriptures whether these things were so, Acts 17. 11. trying the Apostles themselves by the Written Word. 6. And Christ himself leaves the very proof of himself to be the Messiah to the Scriptures▪ John 5▪ 39 Search the Scriptures, for in them ye think ye have ●●●●●all life▪ and they are they which testify of me.    

Position 15. That there ought to be no sinse, meaning, or exposition given, or studying, of the Scriptures.  

Proof.  
Their common expression is to him that opens or shows them the interpretation of any Scripture▪ Cursed is he that adds, or the plagues are upon thee for adding to the Scripture. John Audland▪ a few days since, being for his railing, and public disturbance, called before the Magistrates, and there pleading against the Ministry, alleging that Text, Ier. 5. 31. The Priests hear rule by their means; One of us laboured to convince him of this ignorance 
W. C.  in that gross misinterpretation, for by means he understood by their maintenance; showing, that that Text doth most evidently hold this sense, That those Priests bare rule by the means of the false Prophets: The said I. A. presently cried out, Thou addest, thou addest. The same man having called another of us Deceiver; was asked, Whether he heard him Preach 
S. H.  any thing contrary to the truth the day before; telling him withal, he Preached that which he had Prayed, and studied the Scripture for; presently the said Audland (as if studying the word were enough to convince a man to be a deceiver) cried out, there thou showest thyself. One of their Papers in the hands of one of 
W. C.  us, wickedly rails thus, Away with all your conjuring studying, away with all your stage▪ play Preaching. And 'tis their known and constant Princip●e. Though their grand master Fox, was not able enough in this point▪ but discovered his Imposture by his Concordance to the Bible, sent him from York to Kendale.   

Confut.  
As to this, let the Reader consider, Neh. 8. 8. Ezra Read in the book of the Law of God distinctly, and gave the sense, and caused them to understand the Reading. Luke 24 27. Christ began at Moses, and all the Prophets, and expounded therein all things concerning himself. Mark 4 34▪ He expounded all things to his Disciples. Acts 28. 23. Paul expounded and testified the kingdom of God out of the prophet's Act, 8. 30. to ver. 35. Philip expounds the mend of the holy Gho●● in that Prophecy of Isaiah, to the Eunuch who Read it, and yet without Interpretation knew not the meaning of it. Christ sends the Pharisees to study the meaning of Scripture, in stead of cavilling. Mat. 9 13. Go learn what that meaneth. And Peter tells you in the writings of Paul, there are many things hard to be understood, 2 Pet. 3. 16. which the unlearned, and unstable▪ wrest, as they do also other Scripture, unto their own destruction. But to say there is no sense or meaning in the Scriptures, shows so gross ignorance, nay, such senselessness in these people, that this may suffice▪ And for the studying of the Word, read the command of Christ for searching it, John 5. 39 of Paul 1 Tim. 4. 13. Give attendance to Reading Col. 3. 16. Let the Word of God dwell in you richly in all wisdom. Ti●ethy must be nourished up in the Word of truth, and of that good Doctrine to which he had attained, 1 Tim. 4. 6. must give himself wholly 1 Tim 4 15. to Reading, Exhortation▪ Doctrine, that his profiting might appear to all. 2 Tim. 2. 15. Study to show thyself approved unto God▪ a workman that needeth not to be ashamed, rightly dividing the Word of truth. 2 Tim. 3. 15. From a child thou hast learned the holy Scriptures, &c. out of which the man of God must labour to be throughly furnished unto all good works.    

Position 16 They cry down baptism with Water, and the Lord's Supper, a● being but types and shadows ceasing upon the appearance of Christ within them.  

Proof.  
A book called several Papers, set forth by A. P. pag. 19 thus▪ The worlds baptism is without them; the Saints baptism is within them: the world's Communion is without them, taking a little Bread and Wine, &c. which is carnal; the Saints Communion is within. Compare this with George Bateman answer to Mr. Ledgard▪ pag. 29. disputing with him about baptism, &c. says, That baptism and the Lord's Supper▪ &c. Christ when he was in the flesh left them as types of another nature▪ and this pointed at Christ's appearing in the spirit; and as the types under the Law ended when Christ appeared in the Flesh; so these types (viz baptism and the Supper of the Lord; for of them he speaks there) end, when Christ appears in spirit. To which add that of Farnsworth in his Pamphlet, entitled, A Discovery of Faith, pag. 11. All your baptism, such as are invented from the Letter▪ the carnal mind invents them these are for the Fire, for they are the works of the Flesh. Read him also, pag. 13.   

Confut.  
What soul that lives under the kingdom and sceptre of the Lord Jesus, will not abhor these opinion●, that destroy and wholly take from the Saints these two grea● Mysteries. We shall but briefly therefore propose, 1. That our Lord Jesus appointed his Dsciples to baptise with Water, John 4 2. Mat. 28. last. 2. The Apostles practised it quite through the Acts, Acts 2. 41. Acts 18. 12. 13. 16. 36. Here is Water, what hinde●s but I may be baptised? read ver. 38. Acts 9 18. Acts 18. 8. 1 Cor. 1. 14▪ 15. 16. And for the Supper of the Lord see the Institution, Mat. 26. 26. 1 Cor. 11. 23. where it is an Ordinance established▪ to continue in practice till▪ our Lord Jesus come again, ver. 26. which coming, cannot be meant of that coming in the spirit, which these men speak of, for so he was come already to them being already saints. And as this Text doth fully clear their continuance in the Churches till the last day▪ so where baptism and the Supper of the Lord are called types in Scripture, to cease upon the coming of Christ in spirit▪ we demand a Text What a plain addition is this to the W●rd of God, by those who so frequently curse the Ministry, in their explications and applyings of texts, as if they added to the sayings of the Prophecies of that book? And how apparently doth this Principle speak their teaching, in stead of Gospel-Doctrines, and the commands of Jesus, the fond imaginations of their own brain, and divinings of their own heart.  
But we t●ust we shall need to add no more to the satisfying of those, who have eaten of the Flesh▪ and drunk of the Blood of the Lord Jesus, and been baptised into his Death, and found the power and virtue of these blessed Ordinances. What soul that is not under the strong delusions of Satan, dare cast off as so slight things▪ or blaspheme with so vile reproaches (as these men do) those sacred Institutions, which the Lord Jesus left to his Churches, as such eminent memorials of his blessed love.    

Position 17 That there is ●●●ediat● C●ll Call to the Ministry.  

Proof.  
This was asserted by Thomas Willan of Kendale in the public Congregation there▪ on a Lecture day, in the hearing of one of us, W. C. the said T. W. (according to the custom of that Generation to prophecy lies in the name of the Lord) pretending to the man that Preached, he was sent of God to speak to him: then the said Minister demanded, Whether he was sent by a mediate or immediate Call: upon which proposal, being baffled in the proof of his own immediate Call, which he pretended to; with a loud voice cried down all mediate calls to the Ministry, as not of God. and 'tis one of their common exceptions against the Ministers of the Gospel, as being sent forth by the Ordination of men, not considering the Institution of Christ for such proceedings.   

Confut.  
That a mediate call (since the time of those Apostles, who being to be witnesses to the world of all that Jesus said and did, were to be such as had accompanied the Lord Jesus in the days of his Flesh. Acts 1. 21. and received their Call from Christ immediately, being inspired by the holy Ghost, 1 Pet. 1. 21. and able to evidence their Call, and confirm the Gospel they committed to posterity, by infallible testimonies of mighty signs and real miracles, 2 Cor. 12. 12.) is the way of the Gospel for sending forth its Ministers, is apparent to whomsoever shall read those texts, Acts 14. 23. When they had Ordained them Elders in every Church▪ &c. 1 Tim. 4▪ 14 Neglect not the gift that is in thee, that was given thee by prophecy and the laying on of the hands of the Presbytery. Titus 1. 5. For this cause I left thee in Crect, that thou shouldest ordain Elders in every City. 2 Tim. ●. 2. The things thou hast heard of me that commit thou to faithful men, able to teach others▪ In Titus 1. and 1 Tim. 3. chapters▪ the Apostle at large leaves direction for the qualification of such as should from time to time be Ordained to the Office of Elders in the Churches in a mediate way; for to prescribe Rules to an immediate call, is impossible But how confident soever these men are against this mediate call to ministerial work; yet as we dare oppose the above-written word of the living God, against all railings and revilings as enough to crush in piece● all gainsaying pl●as▪ so there hath been so much, and so convincingly on every hand written in defence thereof, that we dare not question the establishment of all sober spirits in that truth, and shall add no more to overturn the gainsayings of this besotted people.     

Having thus gone through the more gross Positions, which are the very foundations and principles that support this Antichristian Rabble; we shall presume to stay the Reader with some of their principles of lesser value; which though (as the Reader may observe) are of inferior note, yet this sort of people lay no less weight upon them, then to place the greatest part of that great Diana of their imaginary perfection in the observance of them, and even to damn all that oppose them therein, and cry down the Ministry of the Gospel, because of their non compliance with them in these so rotten principles.  
We could have given proof sufficient, that these principles that follow, are clearly and fully owned by them; but they are so evidently the very marks and distinguishing badges of their Irreligion, so constantly practised by them, and so plainly known to all that know this sort of men, that we shall, once for all satisfy the Reader. We shall not need to produce any evidence, but only stand upon the Confutation.  

Principle 1. Not cosalute any.  

Confut.  
THe commands of our Lord Jesus and his Apostles may be a sufficient answer to show the folly of this Principle, which they stand so much upon, and for which they so often call the ministry Priests and Antichristian, &c. Let the Reader seriously consider that full Scripture▪ Mat. 5. 47. If you salute your brethren only, what do you more than do others? do not even the Publicans so? In the verse before, our Lord Christ commands the duty of love to all men; and in the same way of commanding doth also impo●e the duty of salutation; not only of some, but all; of Friends but Enemies: If ye salute your brethren only, what do you more than do the Publicans? (which how fully it speaks to the snarpe reproof of Quakers, that salute none but one another; we believe their consciences will as c●earely tell them, if they be not seared, as any observing eye may presently see) Mat. 10. 12. When ye come into an house salute it. The Apostle Paul almost in every Epistle, especially Rom▪ 16 is full of such commands. And for the practice of the Saints, see 1 Sam. 25▪ 14. David sent messengers▪ to salute Abigails Husband. 1 Sam. 17. 22. David came and saluted his brethren. Acts 21. 18. when Paul had saluted them, he declared &c. where you fully see the practi●e of Paul, ●e first saluted them.  
For that so much objected text, Luke 10. 4. Carry neither purse, nor scrip, nor shoes; and salute no man by the way.  
1. You may see that by the same command the seventy Disciples were forbid to wear shoes, or carry a purse: and yet these Qurkers, who do so imperiously impose upon all men this not saluting, make no conscience at all of these commands of not wearing shoes▪ and not carrying purses as is evident to any that observes them, especially if they be travelling a far journey. And this was very fitly objected by one in Lancashire to James Nayler, reproving him for his salute, who retorted the words upon him again, as being guilty of the breach of that command, by wearing shoes. Is not this to pick and choose in the Scriptures such things as do most agree with their humours, and according to their own fancy to take away from the Scriptures, and bring upon themselves that cur●e, Rev. 22. which they p●onounce against others? if it be so, that this example be any ways or in any part binding to us at this day?  
2. Further, Let the Reader know, this is no binding example to us▪ but a particular dispensation and command to the seven●y Disciples at that time, as will appear. For 1. When he sends forth the Apostles he imposeth not that command upon them; but lays upon them a contrary injunction, Into what house soever ye enter, salute it, Mat. 10. 12. And 2. The Apostles practice above showed, clears▪ they were under no such command, for as much as they walked contrary, unless you charge Paul with sinning, in that Rom. 16. acts 21 As 3. They commanded this work to others, as above is proved. 4 That general command to the Saints, to salute all▪ not only brethren but also enemies, Mat. 5 47. evidenceth fully▪ this that wa● but a particular dispensation, and so to us it is not binding.  
3 To close up this▪ to us it appears a very ungrounded distinction of the nature of salutes, which is practised by these very men▪ for all their trouble in salutes, is about men's putting off the Hat; whereas themselves do ordinarily salute their brethren as do the Publicans, not only with saying, How d●st thou; but also with putting forth the hand, &c. Now the Hand, and the Language, with the moving of the body being the way of saluting among the Jews in those days; if the manner of our salutes be so much disrelished; its evident, the practice of Quakers more directly contradicts that command, than the practice of any others.  
Thus the Reader may take notice how groundless their clamour is, in crying out against saluting; and how malicious, in making this an Argument against the Ministry. For it being clearly a command to salute all; as for the manner of it, whether by Words or putting off the Hat, we shall not be determined by their judgement: For as one Country is not bound to the habits of another; nor is it the duty of a Saint in England to wear that kind of garment which was worn by a Jew in the time of Christ; so neither did the Apostles take it their duty to be conformed in their salutes to the fashions of salutation used either in other Countries, or by the patriarchs in their own.    

Principle 2. Not giving any outward t●ken of Reverence to Magistrate, Parent, Master, or any other.  

Confut.  
Gen. 42 6. Joseph being the governor of the Land▪ when his Brethren came before him, they bowed themselves before him with their Faces to the Earth. Gen. 23. 7 Abraham stood up and bowed himself to the people of the Land, even to the Children of Heth. 1 Sam. 25. 23. That holy Woman Abigail when she saw David, she fell before David on her Face, and bowed herself to the ground. Gen. 33. 3. Jacob bowed to Esau seven times. Gen. 48. 12. Joseph bowed himself with his Face to his Father Jacob. 1 Kings 1. 23. Na●han the Prophet bowed himself to the King with his Face to the ground. Now this was a known token of Honour due, and by these holy persons given to Magistrates and Parents. Let any Christian Reader consider the fifth commandment. Honour thy Father and thy Mother. And Rom. 13. 7. Render to all their due, tribute to whom tribute, honour to whom honour. Now as tribute and honour are here apparent to be due; so it is also plain, that they are due outwardly. For otherwise, to pay tribute in the heart only▪ would be but a ridiculous illusion; as also is their saying, their heart doth honour men, when there is no outward expression thereof at all. But they will tell us▪ they honour the power, not the persons. To which we say▪ What is the power, without the person? Government without governors, but a mere fancy? This is an high way to pour contempt upon persons in supreme Authority; as if a soldier should say, He would honour the supreme Office in the Army, but would not hear the Lord general Cromwell. How doth this notion cause so much irreverent carriage in their practice generally before the Magistrates? And we leave it to the Magistrates to consider, how impossible it shall be for any to commit treason against the person of any Magistrate▪ if there be no honour due to their person▪ but their power? But so much may satisfy for that.    

Principle 3. That no man must have the title of Master.  

Confut.  
In the old Testament the Saints frequently were so ca●led▪ ●ts no less than seventeen times spoken of Abraham, Gen. 24. Exod. ●●▪ 5 ●Sam. 24 6. David calls King Saul Master. 2 Kings 6. 5. One of the Prophets gives that also to Elis●a, Alas Master▪ it was bo●●owed. So the Apostle, Eph. 6. 5. 9 Servants be obed●●nt to your Masters▪ Col. 3. 22. So in 1 Tim. 6. 1. Let ●●● Servants count their own Masters worthy of all honour, that the name of God and his Doctrine be not blasph●med. Now for what is objected, that this only speaks to the case of servants to their own Masters; we wish the Reader to know that the Prophet, 2 Kings 6. 5. was not a servant to Elisha, though he called him Master; nor David servant to Saul▪ when he was in actual arms against him, (we mean, he was not his Family servant) when he gave him that title of honour, and called him Master, ●Sam. 24. 6. And if the Quakers stand so punctually upon the command of Christ, Mat. 23. 10. let them know, that if that command were binding in this sense which they put upon it▪ it should hold in the case of the heads of Families as fully as any others; and so the Apostle should sin in calling them Masters, 1 Tim. 6. 1. Further, consider the word Sirs, is the same expression with Master, in our English compellation, and in the original; and you shall frequently▪ find it given to those that were not Masters to them that called them so. Gen. 43 20. Sir, we came down at the first, &c. John 12. 21. Sir, we would see Jesus. Acts 7. 26. Sirs, ye are Brethren; as Moses speaks to them that strove. Paul and Barnaba●, Acts 14. said to them that were ready to sacrifice to them, ver. 15. Sirs, why do you thes● things? Acts 16. 30. the jailor cries out, Sirs, What shall we do to be saved? So Paul. Acts 27. to the mariners, ver. 10. 21. 25. useth the same expression. Thus you see the vanity of their evasion, and the lawfulness of using the word Sir, or Master. add hereto, that titles more honourable than Master, are often given in Scripture; as Luke 1, 3. most excellent Theophilus. Acts 26. 25 most noble Festus. 2 Epistle of John, the elder to the Elect Lady, ver. 1.  
For that text which they urge as to this principle, Be not ye called Masters, Mat. 23. 10. we have given you some account already; and shall add but this, That a Lording and domineering over the Faith of Saints, as that 1 Pet. 5. 3. and a vain affectation of titles, are the sins forbidden by Christ in that place; for therein was the pride and folly of the Pharisees, not in the expression of that civil honour, which is largely proved before, the Saints and the Apostles gave to others.  
What is here said to the case of the word Master, will fully answer as to the like quarrel, about calling any Father.  
There are many other things which we might speak to, as being their principles, for they are indeed, the very distinguishing characters of that Generation of men, whereby they own one another, and disown others that are not as loud in the ●●anders of the Ministry, because of these things, as themselves: but we shall rather lay them down as their charges against the Ministry, by reason whereof, they ridiculously would seem to prove them Antichristian.     


Charge 1. That they love the high places in the synagogues.  

Confut.  
We might here justly b●moane their ignorance in the Scriptures. For he that i● acquainted with the Tongue the Evangelist wrote in, will know that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, cannot signify Pulpits 
Mat. 23 6.  (which these men cry out so much against) nor any thing of that kind, which we use as the best advantage, that all may hear; but as it is truly interpreted, the chief Seats, which the Pharisees so much affected.  
1. Let the Reader observe, That of those uppermost Seats that Christ speaks of there were many in one Synagogue, and so it's nothing to the case of Pulpits 2. And they had their Disciples sitting at their Feet▪ called Scabellum pedum Phariseorum, The Pharisees footstool, out of a proud ostentation; which is no way applicable to our case. 3. Those their chief Seats also were such, as they, out of a vain affectation of honour, by reason of their extraordinary thoughts of their own holiness and learning, did assume to themselves, and is so yet further different from our case who use Pulpits as conveniences for the people's hearing not for our own vanity. 4. Those their Seats also were such as were places in the Synagogues, chief, or uppermost, as where the chiefest and more honourable persons sat, and such of these the Magistrates and persons of honour in our Congregations deservedly enjoy, and not the Ministers; for the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which is interpreted chief, or uppermost there, doth not signify altitude, or height (for so we could tell them, that the Galleries in which the boys do fit, are higher than our Pulpits▪ &c.) but pre-eminence, as in the case of Magistrates, who do enjoy the chiefest places, by reason of the eminency of their Office, and as is plain in that Luke 14. 10. Friend sit up higher. 5. If yet their quarrel be at the Pulpit, we have warrant for it in Scripture from the example of Ezra, Neh. 8. 4. Ezra stood up in a Pulpit of Wood, which they had made for the purpose, when he expounded the Law. 6. And lastly, The necessity of a place higher than the body of the hearers, will appear to any serious considerate Reader▪ from the impossibility of having the voice heard and understood in so numerous an Auditory, which we do usually Preach the Gospel unto, if we should not use such advantages to help the voice, for Edification of the people. So that any serious Christian we doubt not, will conclude, that 'tis not ourselves, or our own glory we seek in this, but their good, that they may the better all be informed of the things of Christ. Were it not for which, as it were all one to us, to speak in secret, or one the house top, so we dare appeal to these men's consciences, whether in their clamourings in our Congregations, they do not desire to be heard of all which they cannot be in their standing amongst the people? You see the unreasonableness of these men to lay so great a charge as Anti-christianism● upon our thus Publishing the Gospel, that all may hear.    

Charge 2. That they wear long Robes.  

Confut.  
We suppose they ground this Charge upon Luke 20. 46. where it is said, Beware of the Scribes that desire to walk in long Robes, and love greetings in the markets, and the highest seats in the Synagogues, and the chief rooms at Feasts. Now any that compares this, with Mat. 23. he will find it to be an epitome of that, which the Evangelist sets down there, ver. 5. where you may observe, that what Luke calls here, a walking in long Robes, Matthew there more fully expresseth in these words, They make broad their Phylacteries, and enlarge the borders of their Garments; and so goes on in adding the same that Luke there repeats, as loving the uppermost seats, &c. so that it is apparent, that they signify one and the same thing; and their long Robes spoken of by Luke, are their broad Phylacteries, and enlarged borders of their Garments. By Phylacteries, from' Deut. 6. 8 the Reader may understand, certain Frontlets or pieces of Parchment tied upon their Foreheads and arms of the Jews, whereon were written some places of the Scriptures; and the borders of their Garments were such Fringes at the bottom of their Garment, which all the Jews were to wear; as you shall find▪ Numb. 15. 38. speak unto the Children of Israel▪ and bid them that they make them Fringes in the borders of their Garments throughout their Generations. But the vanity and pride of the Pharisees appeared in this, that they made their Fringes as pompous as they could, labouring to exceed all others in the bigness of them, placing much piety therein; and this was the pride and hypocrisy which the Lord Jesus charged them with in that particular. Now Reader judge thou what ground they have from hence, to charge this Scripture against the Ministers, because of their cloaks? Have they either their Fringes, or Phylacteries? And had not Paul a cloak? 2 Tim. 4 13. for the colour or length whereof, we desire him that pretends to the greatest ●ttainement, to tell us what they were? How undeservedly we are called Antichristian upon this account, upon such pitiful grounds as this, we leave it the Reader to consider?    

Charge 3. That they stand Praying in the Synagogues.  

Confut.  
We suppose this their Charge is grounded upon Mat. 6. 5. Thou shalt not be as the hypocrites are, for they love to stand praying in their Synagogues, and in the corners of the streets, that they may be seen of men. First, it is evident, that the challenge of Christ there against hypocrites is, for their performing their private duties in public places, that they may be seen of men, as is clear from ver. 6. But thou when thou prayest, enter into thy closet: they were much in praying in public, in the Synagogues and streets, that so they might get the esteem of being holy men, but little or nothing in secret before the Lord. But that this text d●●yes either the work of Prayer in public Congregations, or the gesture of standing in time of Prayer, is most absurd to affirm: for 2. Chron. 6 32. Luke 18. 10. two men went up to the temple to pray. Mat. 21. 13. my house shall be called, &c. and that in Acts 16. 13. is understood of one of 
Act, 3. 1.  their Synagogues. And in the time of the Gospel, prayer in the public meeting places of the saints, is fully proved from 1 Tim. 2. 8. I will therefore that prayer be made everywhere. 1 Cor. 14. 14. If I pray in an unknown tongue, &c. where the Apostle is treating about prayer in Church-meetings; as also in 1 Cor. 11. 4. Every man praying or prophesying with his head covered, &c. So Acts 1. 14. 24. the Apostle prayed. Acts 2. 4●. the converted Christians continued in the Apostles Doctrine and fellowship, and in breaking of bread, and in prayer. The Apostles join together prayer, and the ministry of the Word, Acts 6 4. See Acts 13. 3. Acts 14. 23. Acts 20. 36. Acts 12. 5▪ And for the gesture of standing. read Mark 11. 25. and when ye stand praying forgive, spoken to the disciples. Luke 18. ●3. the Publican stood afar off and prayed. So that 'tis neither praying in the public meeting places, nor standing in Prayer, that Christ reproved▪ but the hypocritical ostentation of Pharisees. But what is this to Ministers, who neither perform their private duties in public places, nor pray in the corners of the streets, but are employed in the performance of that solemn part of the worship of God; and yet for this cause are by these men reproached as Antichristian?    

Charge 4. That they Preach for Hire.  

Confut.  
It is cheerfully acknowledged, that we do receive wages in our labour in the Ministry. But as to our making hire the end of our work, we do abhor it: and do appeal to the searcher of hearts, to clear up the unrighteousness of this reproach, who tries and judgeth all things. But we are the less troubled with this aspersion, because these inveterate adversaries of the Ministry do condemn it, because we do receive wages for our work. Now as to our warrant in so doing, we shall show you the evident practice of the Apostles▪ and the express authority of Scripture; 2 Cor. 11. 8. I robbed other Churches, taking wages of them. Here you see the Apostle receiving wages of the Churches amongst whom he laboured. 1 Cor. 9 6. I only and Barnabas, have not we power to forbear working; where it is clear, that the Apostles lived by not their working with their hands, but their Preaching of the Gospel; and if sometimes he say, he laboured with his hands, 1 Thes. 2. 9 I Preached to you the Gospel of God freely, 2 Cor. 11. 7. Let the Reader consider, First in that same verse he calls it an abasing of himself▪ yea, and secondly▪ in 1 Cor. 4. 12. he reckons his labouring with his own hands amongst his great afflictions. Thirdly, Nor was this a denial of his right to maintenance, but a suspension of it for present reasons to himself best known. For 1 Cor. 9 6. I only and Barnabas, have we not power to forbear working? 2 Thes. 3. 8. 9 that we might not be chargeable to any of you, but not as though we had not power▪ Now for the fuller authority of Scripture, as to this our practice, read Luke 10. 7. the labourer is worthy of his hire; where Christ lays it down as the very reason why the Apostles should make no provision for their subsistence▪ Provide neither gold nor scrip. &c. but wholly depend upon the maintenance due to them for Preaching the Gospel, because the labourer is worthy of his hire. And we hope any ingenious Reader will believe that we in our places might be enabled as well as others for subsistence in the world (if they will look upon us as capable to understand and practise the Callings in which others live) but that in obedience to this authority, we do freely cast ourselves upon the Gospel maintenance; but we know, our work is to give ourselves continually to Prayer▪ and the Ministry of the Word: and remember that 2 Tim. 2. 4. No man that warreth ●ntangleth himself with the affairs of this life. But if there were no more, we should propose these following Scriptures against any objection, 1 Cor. 9 7▪ Who goeth a warfare at his own charges? ver, 9 You shall not muzzle the mouth of the ox that treadeth out the corn; Doth God take care for Oxen? ver, 10. or saith he it altogether for our sakes? for our sakes no doubt this is Written. Ver. 11. If we have sown unto you spiritual things? is it a great thing if we should reap your carnal things? If others are partakers of this power over you, are not we rather! Do you not know that they which minister about holy things, live of the things of the temple? even so God hath ordained that they which Preach the Gospel, should live of the Gospel. So 1 Tim. 5. 17. 18. as to that you may see it is a Gospel-Ordinance, [God hath Ordained it.]  
And thus you have the Scripture fully asserting that, which these men do so maliciously charge upon us as Antichristian.  
There are many other cavils which these men do raise against the Ministry: as that first, We have been at Universities, as if Paul's Learning had truly made him mad, according to the the false charge of Festus. Secondly, Our making use of an hour▪ glass (though our respect is herein to the weakness and capacities of people, for though the spirit be willing, the flesh is often weak.) Thirdly, Our Preaching upon a Text, (though our work be to divide the word aright, 2 Tim. 2. 15. and Christ and the Apostles practis●● it, Luke 4▪ 12. 22. they wondered at the gratio●● words that proceeded out of his mouth; which must needs be his opening of that Text. So Acts 28. 23. but of this we have spoken before.) Fourthly, As also, that we run to the powers of the world to uphold us, (as if it were a sin for Paul in case of wrong and persecution, to appeal to Caesar's judgement, and no blessing for the Churches to be protected by the Magistrate, to live a peaceable life under their authority.) Fifthly, That we steal from the Prophets and Apostles, while we quote them, and Preach from the Scriptures. Is not this blasphemously to charge Christ and his Apostles, who so often quoted the Prophets, and spoke out their words, Mat. 1. 22. Mat. 2. 6. Mat. 4. Acts 28. 25. Well said the Prophet Esaias, &c. And lastly, our not thouing all we speak unto, and yet thouing God, as is their expression. For this last, we are taught to own the simplicity of the essence of God thereby; and as for the Phrase you, given unto men, it no way intrencheth upon God, either his attributes or commands, but being according to the use thereof in England, and expression of civil respect, as Sir, Master, most Noble, &c. we see not why the same freedom in our Dialect may not be used amongst us. But in such indifferencies and trivial cases▪ that rule of the Apostle holds, Hast thou Faith, have it to thyself, Rom. 14. 22. These, with many other such, we shall pass over, as being the perverse disputings of men of corrupt minds▪ being afraid we have kept you too long in discussing things of les●er moment. But truly when we consider, that many ●illy souls are catched by them with such cobwebs as these, we thought it our duty to undeceive poor creatures, and to discover the vanity of these Principles and Slanders against the Ministry.     

Some Considerations as to their practices.  

Pract. 1. Quaking.  
THat there are such, those that have lived in these Northern parts, are sufficiently satisfied. And for the manner of it, the trembling of all the parts of their body grovelling upon the ground, foaming at the mouth, horrible noise, running naked in the streets and markets▪ with other the like passions, are fully known; and the Narration of John G●lpin in Print▪ will give any that desires more particular information, a full account.  
1. First, There are in Scripture three sorts of tremblings held forth. One is, when the Glory and Majesty of God hath been more extraordinarily revealed in Visions to the Prophets, as in Moses at Mount Sinai, Daniel, Habakkuk, &c. For this trembling under Visions of the Lord's majesty; First, We do fully and admire the glorious appearances of God unto and in those blessed Prophets. But secondly, We are fully convinced that the quakings of these men do not proceed from any such Visions of God; For  
1. By those that have been delivered out of their snares, it hath appeared to be a diabolical delusion, as is convincingly apqarent in the example of Gilpin.  
2. 'tis not God's way to confirm such Blasphemo●●Doctrine by any miracle, though the Scripture plainly foretells 2 Thes. 2. 9 that the coming of the son of perdition shall be after the working of Satan, in all signs and lying wonders. God will never set his seal, by any miraculous act of his, to the blasphemies of men. For Deut. 13. 1. If there arise amongst you a Prophet, or a dreamer of dreams, and giveth thee a sign, or a wonder, and the sign or the wonder come to pass whereof he spoke unto thee, s●ying, let us go after other gods; thou shalt not harken to the words of that Prophet, for the Lord your God proveth you, to know whether you love the Lord your God with all your heart, and with all your soul.  
3. Who knows not that ●alse Prophets have been under Sat●nnic●ll exta●ies? as Mahomet, John of L●yd●n, Knipperdolling; and amongst the Papists, multitudes of examples of pretended ●aptures and ex●asies, which, we hope now will gain no Pro clytes to their imp●ous Doctrines.  
4. What glorious Visions and Revelations did Milner in L●nc●s●ire, one of these men, pretend unto? As that a sheet with fo●re corners should at such a time come down from Heaven, &c. with many more; which said apish imitation of that Vision of Peter, together with all the rest of h●s presumptacus prophecies, God did lay very naked to the eyes of all, to be a mere delusion, and imposture of Satan. Deut. 18. 22. When a Prophet speaketh in the name of the Lord, if the thing follow ●●●●nor come to pass, that is the thing which the Lord hath not s●oken, but the Prophet hath spoken presumptuously, thou shall not be afraid of him.  
5. Lastly, we wonder how such bitter cursings and railings, such Blasphemous and Antichristian Doctrines, should be the ●ruit of the Visions of God in his majesty and glory. Surely they would strike down the soul to more self-loathings and aba●ings, then that it should presently dare to rail or avouch in itself perfection; when such Visions made Isaiah to cry out, I am unclean: and Job, to abhor himself in dust and ●as●es.  
Now as to the second sort of trembling, arising from sight of sin, and sense of the wrath of God.  
1. We g●ant, not only the Scriptures, but the experiences of many do witness the terrors of God sometimes upon the soul for sin.  
2. Those workings of wrath upon the soul, we do conceive▪ are vastly different from the tremblings and quakings of these men's. For first, Some of us do know, that very young 
W. C.  children have been under these ecstasies amongst them. Secondly, Sense of sin never caused foaming▪ and running naked in the streets, that we do know of. Thirdly, By the Narration of Gilpin, you may clearly observe, that he was often under those quakings when he was purely possessed by Satan. Fourthly, Besides, it is looked upon by them (as we could instance in particular in some that have been long quakers) as a great attainment; and they have exceedingly desired to be in these fits of trembling; not as to the terrifying of the conscience, but as to the trembling of the body. 5. Lastly, we propose this to t●●m, How comes it to pass, that many of their partners and companions, are owned by them as saints, and as brethren, who yet never had those fits of quaking? For if their quaking do proceed from a true sense of sin, how come they to be saints before they have attained it.  
3. But thirdly, Let us put the case that these their quaking do proceed from sight of sin, and sense of wrath (though truly we are convinced to the contrary) yet we say, that this, which they call their great perfection, First, Is nothing but the startlings of a legal conscience, far short of the happy state of a soul made free by the blood of Jesus Christ. Secondly, do not the devils believe and tremble by legal fights of sin, and through sense of wrath, as also the damned souls in Hell; and shall we call this quaking their perfection? Thirdly, These quakings, under sense of sin, can be at best, but an establishing of self-righteousness, while they are cried up, and carried on to the neglect of the righteousness of Christ, imputed to the soul, through believing (not through working) as we have largely proved before, against their establishing of their own righteousness. And so, what is Felix better for all his tremblings? And what are these quakings, but a forerunner, and fore-taste of that eternal wrath of God, which is to fall shortly upon him, who resteth under the convictions and actings of the Law, but embraceth not the righteousness of the Lord Jesus, to be found in that at his appearing.  
3. There is indeed a mention of trembling in a third sense in Scripture, as a Cor. 7. 15. where the Corinthians are said to receive Titus with fear and trembling, which they grossly apply to their case▪ as also▪ Ephes. 6 5. Servants obey your Masters with fear and trembling; which holds forth no more, than a reverential carefulness and obedience. These last we mention, lest they should charge us with passing over that which they presume to make so much for them.  
In all this, Reader, we desire to profess, that our so large discovery of the nature of quaking, is not to discourage any poor soul, that under tremblings of spirit, is ●onging for Christ; but to warn every man of the danger and seduction of these methods which establish such Doctrines and practices, as lead the soul into the covenant of works, and leaves them there.   

Pract. 2. railing, &c.  
Their practice herein is notoriously known, to whomsoever hath had to do with them; and ourselves, some of us▪ have had a large measure of this revilings thrown upon us▪ In one Paper of theirs, which one of us hath, you have all these horrid railings against the Ministers, calling them Priests, Conjurers, thieves, Robbert▪ Antichrists, Witches, devils, Sir-simons', Serpents, Bloody Herodians, Searle● coloured Beasts, Babylon's Merchants, Wolves, Dogs▪ Swine, Sodemites, &c. Reader, we are not ashamed of the Gospel of Christ, no● of the reproach of men, because of it▪ But consider how fully they make good that of Jude 13. Raging Waves of the Sea, foaming▪ m● their own shame, &c. though Michael the Aarchangel when disputing with the devil, durst bring no railing accusation against him. But is not the condition of the Ministers of Christ in England▪ such, that we have reason to take up the complaint of David, Psal. 57 4. My soul is amongst lions, and I lie even amongst them that are set on fire, whose teeth are spears and arrows, and their tongue a sharp sword, their mouth is full of cursing and bitterness, the poison of asps is under their lips. Neither is it only mentioned as the Saints complaint, but as the strict prohibition of the spirit of God. Ephes. 4. 31. Let all bitterness, and wrath, and anger, and clamour, and evil speaking be put away from you, with all malice. As also that of Timothy, 2 Tim. 2. 25. The servant of the Lord must be gentle towards all men, in meekness instructing th●se that oppose themselves▪ if God per adventure will give them repentance, to the acknowledgement of the truth. How clearly contradictory is the way of these men to the rule of Paul, when they in all their speaking to men▪ not of their way, or that oppose themselves, do fly out in those bitter railings, in calling them devils, damned, and that they see the devil in their Faces, and such like expressions? So 1 Peter 3. 4. The Apostle calls for meek and quiet spirits, which in the sight of God are of great price. But we shall close up this with that of our Saviour, Mat. 7. ●. Judge not that ye be not judged. And Mat. 5. 5. Blessed are the meek, for they shall inherit the Earth.   

Pract. 3. Their pretending upon all occasions to be sent by special Commission from God, as we shall instance in some cases following more particularly.  
Some of them came to Kendale Church, about a year agone▪ and pretended they had a Commission to pull down the Steeple▪ Another Thomas Castley came in the time of the Preaching of one of us to the Congregation at Kendale▪ and had▪ he said, his 
W. C.  Commission from God to pull down the hourglass. And the same man came a long mile, with no other Message from God (as he pretended) but this, to tell of one of us, Thou at an high Priest; which words having spoken, he went his way. Another time he came with a Message from God (as he pretended) to the house of the abovesaid one of us, at which time I 
W. C.  was not at home; yet confidently affirmed to my Wife, that God had sent him and that I was at home. Again also, the same man came with the like Message to my House, and said, that God had sent him to me, and that I was at home; but it being denied▪ he was by the schoolmaster Mr. Turner, taken ●ver to his house▪ where (by providence, being presently come home) I went to him, and asked him, What message ●e had from God to me? whereat, he denied that he had any message to me from 
W. C.  God at all. Mr. Richard Stookes Minister at Grayrig▪ told one of us that disco●rsing with Fox at a meeting appointed, concerning his immediate call; the said Fox affirmed, He was called by a V●yce from Heaven to Grayrig; and at his affirming the ●ame▪ the simple deluded souls that were there with him, affirmed, they kn●w it to be true; he asked them, whether they saw any vision, or heard any voice? they answered, No; but all the account they could give of it, was▪ That where●● he was walking towards Firthban●e, suddenly he faced about, and said▪ he was commanded to ●●e to Grayrig. One of these people, when they were lately at Newcastle, told a Merchant there, Mr. H. T. having on his black clothes, that he was a deceiver, &c. but being told he was no Minister, he shuffied pitifully▪ as ●eeing how naked his mistake was laid. Concerning this horrid pretence of being sent of God, to the commission of abominable practices in Yorkeshi●e, we refer you to a book called▪ The Second Hearing of the cause betwixt the Quaerer and Anti-Quaerer, &c.  
In the view of the Stories above-written, the Reader may make these Observations.  
1. Is it the way of the Lord to call men immediately from Heaven▪ on purpose to tell only of an hourglass; and to have nothing to say, but to call a man Priest, with no other Message? Were ever the Prophets of God sent forth with such trivial messages as these? How fearfully is the glorious name of an holy God abused in this particular.  
2. Is not this to belie the all-knowing God, to say in the name of the Lord▪ That one of us was at home, when he was not? And that he had a Message, which presently after he denied again, being demanded what it was.  
3. How emi●ent is that judgement upon the followers of these men, that they are delivered up to strong delusions to believe lies themselves, and delude others▪ who confidently affirmed, that they knew that Fox was so sent as he peetended by an immediate voice from God, and yet upon enquiry, denied they either saw shape, or heard voice.  
4. That this their pretence of being commanded, or sent forth immediately by God, is most wicked and vain, and merely their way to get popular applause or acceptance, is plain. For,  
1. If they be withheld in public from delivering their message there (as they may pretend) yet why do they not deliver it in private? or at other times? When they came to Newcastle, and were with us before the Magistrates, they delivered not their message there; and they might have had liberty with freedom to come to any of our Houses; nay, some of them were invited thither by some of us. How fully do they 
W. C.  contradict themselves, and are faithless messengers to their master, neither true to God nor Satan.  
2. If they were under such powerful impulses of the spirit to speak, (as they pretend they are) that they cannot hold; we desire to know how they can now of late forbear till our public worship and exercise be concluded? At their first breaking forth it was otherwise; but since they have found that their speaking in the time of our public work, is punishable by Law, they can now be silent till we have closed up the work. Certainly, such politic proceedings do evidently make plain, that their pretence of an extraordinary command, and strong impulses of the spirit, are absolute counterfeit, either against their own consciences, or by the strong delusions of the Father of lies.  
3. Their usual charge in public against us, is that we a●●Deceivers, and do teach lies in the name of the Lord; yet when they are charged to produce any one tittle by us delivered that they particularly can call a lie, there is nothing that they do ordinarily produce, or can except against us, but will presently run to such expressions as these; Thou wearest long Robes, and Prayest standing in the Synagogues; and therefore they tell us in the name of the Lord, we Preach lye●: this wa● fully apparent lately before the Magistrates of Newe●stle, where John Audland, Stubbes, and the woman their partner, were called, and challenged to instance in any one particular of the Doctrine delivered by either of us, which they durst affirm to 
S. H. W. C.  be a lie, but had no syllable against it to object; and as we could instance in many other cases.  
4. But would you lastly, see their folly in pretending to an immediate light, take this following Story; George Fox meeting with ●ne Mr. Nichols in Carlisle, told him, that he was an Hypocrite &c. he replying▪ asked him, if he knew his heart? he said, he did. He asked him again, and Fox affirmed again, he did. He then asked him, if he knew his Name Fox answered, I know by thy questions thou art an Hypocrite, shuffling so lamentably to evade his question. To whom Mr. Nichols answered, Dost thou know my heart and not know my name? And so shaked him off as a most notorious Impostor.  
Reader, they that live in the Countries where these people come, or do reside, do know, we might discover much more of their Principles and practices, than what we have done▪ We might plead against them the fruits of their casting off the Word and way of God; and the more, because they justify them in stead of mourning for them. Such as George Fox▪ his cur●ing of Mr F●therstone: Miles Ralhead, his cursing of master Walker Minister of Kendale very lately in the presence of master Archer▪ and Mr. Cook. Christopher Atkinson, (a grand leader of this people and a prophetical Impostor) ●or a good while together, his very immodest familiarity with (to say no more) a woman of his way, in the sight of a godly Minister at Kendale M. Wa●●●oe. The wife of Edmund Adlington of Kendale going naked (November 21. 1653.) through Kenda'e streets &c. but these we have named are the very badge of their profession; and we are satisfied that this will suffice to enforce that rule of the Apostle upon every watchful heart [from such turn away.]  
We shall now add the reason of our Title; and how fully that title of Pharisee which they ordinarily give to others will fall upon themselves, will thus appear.  
1. The Pharisees it is f 〈…〉 noun, did separate themselves from the rest of the People, upon an account of a conceit they had of their own surpassing holiness: This is the very reason of their Name, as Luke 18. 9 Christ spoke that Parab●e about the Publicans and Pharisees, unto certain that trusted in themselves, that they were righteous, and de●●ised others. How fully is this the spirit of these men? all that are acquainted with their Principles and practices know. Not any (whatsoever being owned of them as Saints) but such as walk in their way, ptonouncing damnation to all others. Let them read and consider isaiah 65. 5. They which say, stand by thyself, come not near to me, for I am holier than thou; these are a smoke in my Nose, and as a fire that burneth all the day.  
2. Their undeniable conformity to the Pharisees is in their known rash censuring, John 7. 49. When the people had spoken to the praise of the Lord Jesus, the Pharisees presently censure, saying, This people who knoweth not the Law are Cursed. What is this but the ordinary Phrase of Quakers, i● pronouncing every one cursed and damned▪ that is not of their way. John 10. 20. There was a division amongst the Jews, and many of them said, he hath a devil, and is mad. So John 9 16. Mat. 11. 19 Behold a man gluttonous, and a Winebibber. No man dare say, that Christ sinned in excess, as to meat and drink, but only this was their pharisaical slander, because of his lawful use of meat and drink. Here you have them again perfectly acted, in pronouncing others cursed, and rashly judging the lawful use of meats, &c. and appearing the most absolute successors to Pharisees.  
3. Mat. 23. 13. Christ is there charging the Pharisees for shutting the kingdom of Heaven against men, which is known to be by putting people upon a righteousness within them, in opposition to that of Christ. And how fully this is the very business of Quakers, we refer you to that Position of theirs in pag. 10. of this book. But we shall add that, Mat. 5. 20▪ Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of heaven.  
4. Mat. 23. 15. There Christ pronounceth a woe to the Pharisees, for compassing Sea and Land to make one Pro●elyte, which so made, is twofold more the child of Hell, than before. Considering the blasphemies of these men before alleged, and their wandering up and down to carry on that design of poisoning men's hearts with their Doctrines; any Reader will see the fullness of the parallel.  
5. Mat. 23. 23. You have another woe pronounced against the Pharisees by Christ, for tithing Mint, &c. but neglecting the weightier matters of the Law, &c. How evidently is this the frame of these men who laying all the weight upon trivial observances of Hats, Thou, clothes, &c. do wholly neglect the great mysteries of Faith, righteousness of Christ▪ and Ordinances of the Gospel? Thus they strain at a Gna●, and swallow a camel.  
6. Mat. 23. 27. 28. A woe pronounced to the Pharisees for making clean the outside of the cup, being whited sepulchres, outwardly appearing beautiful, but within full of hypocrisy and iniquity. How fully doth this set out the condition of these Quakers, as if it were a prophecy of them? who are inwardly so full of cursing and bitterness, and being only clothed with some seem seem●●g●y beautiful rags of the Law, do put from them the very righteousness of Christ imputed, and deny the Principles of the Gospel.  
We have the rather given you the Description of them out of this Chapter, because it is their presumption▪ and usual ●●●rse from this Chapter, to persuade the credulous world, that the Ministers are these Pharisees. But alas, how fully doth it make these men naked and open, and pull off the fig-leaves of their hy●oc●i●●e We might also add that, Mat. 23. 5. All their works (as the Pharisees then) they now do, to be seen of men, ●ise whence is it, That no place will serve them to vent their messages in (though but to particular persons) but in the meeting-houses or synagogues? No place hears of their Religion so much as streets, and market Crosses: For though they Pray not at all, as constant experience is a most convincing witness, (no, they are the Heathen that know not God, and the Families that call not on his name) yet, what of Religion is pretended to by them, is most in crying up their own holiness, and Pharisaically despising and scorning others publicly in the streets and market places. And though they be not called Master, and Rabbi, yet they fully do affect the whole of that pharisaical vanity, in crying up themselves as extraordinary Prophets, accounting themselves the only rabbis or authentical Doctors of truth in the world. We could acquaint the Learned, from Jewish Antiquities with many other affectations of the Pharisees, their minicall gestures, hypocritical carriages in the streets, wherein these men are a most exquisite picture of them. But we rather leave them, as they are plainly set forth in these scripture discoveries for Monkish holiness, which we also attribute to them: He that shall compare their neglect of apparel, the pretended frequent Fastings, their dissemb●●ng separation from the world (though James Nayler being asked, how he left, 
W. C,  and gave away his Estate, when he entered into this way, said, in the public Sessions at Appleby, He gave it to his Wife? a pretty shift) their counterfeiting Visions and Revelations, the laying weight of justification, upon their outward observances, and many other things of the same nature; we say, he that shall compare them in these things, with Popish monks and friars, will questionless conclude, That as their way in these things, is clearly the superstition of monks and friars, so we have not been injurious in giving that Title to all the pretences of their holiness: Nay we could produce instances of Visions, Revelations, Fastings, &c. in that shaved generation, which might let these people know, their perfection they boast of, leaves them many Leagues short of this kind of perfection which hath more fully been attained to by that Popis● Rabble.    
And now Brethren, you, for the establishing of whose Faith in a special manner we have Published this, having forewar●ed you of grievous Wolves entering in upon you; not sp●ring, but endeavouring to make havoc of the flock, and of the Faith once delivered to the Saints. We commend you to the Lord, and the Word of his Grace, which is able to build you up, and to give you an Inheritance amongst all them that are sanctified.  
FINIS.