REMARKS UPON THE QUAKERS: Wherein the Plain-Dealers ARE Plainly Dealt with.  Art Thou come to Torment us? St. Matth. viii. 29. 
LONDON, Printed for Walter Kettilby, at the Bishop's-Head in St. Paul's Church-Yard, 1700.   

THE CONTENTS.  
The INTRODUCTION.  CHAP. I. THE Ways and Means the Quakers set themselves off to the best advantage, and gain the good Opinion of the Common People by. page. 1 CHAP. II. The usual Places the Quakers choose to Settle in. p. 2 CHAP. III. The Persons they pitch upon for Converts. p. 3 CHAP. IV. The Method of Converting, and what a mere Trick it is. p. 4 CHAP. V. The Arguments made use of to alienate the People from their own, and bring them over to the persuasion of the Quakers. p. 5 CHAP. VI. Of their MEETINGS. p. 12 Of the Women Preachers. p. 13 CHAP. VIII. Concerning the Fundamental Principle of the Quakers, or the Light Within, and the Mischievous Effects, and Consequ●nces o● it. p. 14 CHAP. IX. The Concealment, and Denial of their Principles. p. 18 CHAP. X. The Grand Imposture of the Light within. p. 19 CHAP. XI. What Blasphemy it is to Counterfeit the Holy Ghost. p. ●4 CHAP. XII. Of the Unlawfulness of Swearing amongst the Quakers, and how they came by it. p. 25 
The CONCLUSION. p. ●6   

REMARKS UPON THE Quakers, &c.  

The INTRODUCTION.  
THERE needs but little Observation to inform ourselves how high and numerous the Quakers at present are, what Converts, by their own talk they have made, and what a Considerable Party they really are grown.  
A People some Years ago scarce known, or discernible, but now, by an unheeded Progress become Great amongst us; able to manage a peculiar Interest in the Nation; formed into an Order with all the advantages of Discipline, Institution, and Obedience; more Successful and Extensive than ever any Modern Society was in so short a time, and in a single Country; distinguished from their Neighbours in Doctrine, Looks, Speech, Garb, and Burial-Places; Regardable for their politics, and Correspondence, Circular Letters, and secret Missions; Provided with public Schools, and Funds; Crafty in their Annual, Monthly, and Weekly Councils; Formidable for their Hatred to, and Contempt of Others; United amongst themselves; Guarded under the Present, Confident of a Future Toleration, and big with the hopes of carrying all before them.  
For 'tis certain, we much mistake ourselves, if we think the Quakers are where they would be, or in that Condition they wish and aim at, since they are still so restless, and take such pains to get a footing in every Parish, where they never fail of crying out with the most barbarous and illegal Insolence against the established Church, and Priesthood. So that he must either have but little Knowledge of the World, or else be wanting in his Duty, or his Courage, that thinks it not high time to appear against them.  
Indeed I am sensible how dangerous it is for any to advice or reprove the Quakers, who make the Calmest Opposition amount to no less than a down right P●rsecution. But never were Men so forgetful of their own ways, or had l●ss Reason to be so impatient, whilst we see at the same time they allow themselves the liberty of speaking, and doing the vilest things against all that oppose or differ from them: But let the Lawful Ministers but open their mouths when they find heresy, and Quakerism breaking in upon their Parishes, and the whole Party is presently alarmed, and affronted, and the Author certain of being Cursed home in their own, and the Name of God.  
Nor is it a less difficult Work( for I am not so vain to think what I am Writing effectual) to convince the Quakers, who want Patience in themselves, and Permission from their superiors, to red the Books that are Written against them.  
Besides, being naturally Obstinate, and not a Man amongst them all but what is really possessed with a Belief of his own immediate Inspiration and Infallibility, they stand hardened against all teachableness and persuasion. But still I hope the following Discourse will meet with some success, and be of use to undeceive such as are not already quiter overcome with Quakerism, and confirm all that are still in Communion with the Church.  
And since the Quakers lay their Designs chiefly against, and prevail mostly with the meaner sort, 'tis to these my Discourse is addressed, and suited with such plainness, brevity, and so small a Price, that 'tis for every Man's Understanding, Time, and Pocket. And God I hope will open the Eyes of all, and let them see what manner of Men the Quakers are, and what manner of Spirit they are of.   

CHAP. I.  
The Ways and Means the Quakers set themselves off to the best advantage, and gain the good Opinion of the Common People by.  
IT is Certain, as the Wise Italian said of the French, That the Fools are dead amongst the QUAKERS; who, tho' they pass for a plain People, and without Contrivance in all they do, yet are more Designing than they seem, or would be thought, being Masters in the Trade of Disciple-Making, and Excellent at gaining a Reputation amongst the Vulgar.  
To which Purpose, 'tis usual with them to pretend to an high Degree of Religion, and Honesty, such as is above the ordinary Level of Mankind, and not Common in a Parish; who but the Quakers amongst their Neighbours for Godly Men, and Upright Dealers!  
And what Confirms it, is a constant Care to abstain from vain Oaths, and idle Expressions; an appearance of strict Sobriety, and of a strange Simplicity in their Behaviour; a great plainness in their Discourse, and a plausible Pretence of standing inviolably to their word. they appear withal Meek, and Lowly in their own, and the Eyes of others; so far from Pride and the Flattery of the World, that they never give nor take the common Civilities of their Age, or Country. And that Men may judge of their intentions by their Outside, the Quaker-Dress is Mean, and Humble, such as becomes the Pure in Heart.  
What is justly Commendable we ought to aclowledge; and respect wherever we find it, and so we do in them; but separate it from the rest of the Character, and there is so much Oddness, and Distinction from other Men amongst the Quakers, as could not, methinks, without a great deal of force, and violence at first, become familiar, and habitual to them; which plainly argues as if there was something of Disguise, and Contrivance in it; for Religion does never necessitate Men, or make them Singular, and Awkward whether they will or no. But whatever Pains, or Self-Denial the Quakers are at, to be sure 'tis worth their while, for having once made themselves distinguished, and Remarkable, some amongst the Populace will be apt to join them.  
And thus the Quakers recommend themselves to the Common People, and gain either their good Opinion, or at least their Notice, which is enough at first to begin withal.  
Besides, the Quakers speak but seldom, and then it comes from them like an Oracle, with great Formality, a deal of Consideration, and by way of saying, which turns to their advantage amongst the Vulgar: who from hence conclude they have a great deal in them, and so they have, but of hypocrisy all the while.  
But here, mistake me not, I am not of that Opinion, because there are many Hypocritical Quakers, to think there are no other; there are some, I hope, amongst them, who mean well, and are upright enough in their Intentions, but then 'tis only such who are Cheated by the Rest, having not wit enough, perhaps, to discover the Design; or having, it may be, not yet been trusted with the Craft and Secrets of the Sect.  
But for my Part, how favourably soever I may think of some amongst them, yet I cannot help it, if there are many wiser Men, who will not be persuaded but there is too much Affectation and hypocrisy in the best of them all, seeing the Quakers seem to act by Consent, are all of a Piece, talk alike, have all the same Stories; and tell them always in the same Tune. Nay, there is something in the very looks that is inseparably and universally common to the Party. And if one may rely upon the Picture of Michael de Molinos, there was a great deal of Quakerism in his Looks, and Sanctity enough to impose upon the Vulgar, as the Quakers do.  
But notwithstanding all the Guard, and Watchfulness amongst the Quakers, they sometimes forget themselves, and prove Mortal, like other Men. A Dry Saying, or a lie, it may be over-slips them; sometimes they are Wet, often have their Hankerings, nor is Colchester the only Place where they have been caught napping at the Brute.  
However, the Quakers in general Act their Part so well, that they get the good Opinion of the Common People.   

CHAP. II.  
The usual Places the Quakers choose to Settle in.  
THE Quakers have spent a Considerable Time in Establishing themselves, and Creeping into the Trade at London, Bristol, Corporations, and Market-Towns; and having succeeded well enough there, they begin to enlarge themselves, and spread their Doctrine more than ever in the Country; where having surveyed the Neighbourhood, 'tis a common and useful Policy amongst them, to pitch upon some large Village, that is free from, or not abounding in Sects and Parties; a Place where there are many Inhabitants, and few Dissenters, such a One the Quakers think is proper for their Purpose, for no Body hath been there before them, the Minister having by his Pious and Wise Endeavours kept out the wolves, and endeared the People to the Church. So that here they usually try their Skill, and you'll be sure to find them at it.  
And 'tis Observable, that the Quakers most commonly steal into a Parish, getting into some odd House or other, that hath little or no Neighbourhood, and at a distance from the Minister, and so they prevail with some, and make them Converts before he is ware. And 'tis no wonder They meet with some, if we Consider,   

CHAP. III.  
The Persons they pitch upon for Converts.  
AT first the Quakers get Acquainted with any Body they can, and think it enough to begin with small Game, addressing themselves to the Mean and Needy, such as are of a Broken or Declining Fortune, who are presently put in hopes of a better Trade, or Livelihood by turning Quakers. And 'tis not a Fiction of my own, but plain Matter of Fact, that many have been enticed, and hired with Money into the Party, and the Event hath confirmed it beyond denial, seeing we have known several New Converts to the Quakers suddenly mended in their Condition, who knew not how to live before.  
Afterwards the Quakers aim at Persons of some Value, and distinction in the Neighbourhood; and mind it whilst you live, they are such as are discontented, perhaps at some Censure of the Ecclesiastical Court that hath passed against them; or it may be, have a Quarrel or spite against the Parish Minister, because he looks after his tithe, or speaks too freely of some Sins which are too much their own, for them to be pleased with him; and so they hate the Man, and had rather be of any Religion than his.  
And least these Seducers should be thought unskilful in their Father's ways, 'tis a Common Policy of the Quaker-Craft to begin with the Female Kind, Creeping, as the Apostle describes them, into Houses, 
● Tim. 3. ●  and leading Captive silly Women, who become not only an easy, but a very important Conquest; for the Quakers having made sure of the Wife, they seldom miss of the Husband, who can never be at quiet till he hath Complied with her by renouncing of his Faith. Or supposing the Man to have more Grace, and Metal than Adam, yet still whilst the Quakers have got the heart of the Wife, they'll never want the Husband's Purse, which will please them, and do their business full as well.  
There is another sort of Persons the Quakers have always an Eye upon, and seldom miss of, and they are such who are of a bad Reputation, or suspected of some secret Lewdness or Knavery amongst their Neighbours: And these Men think the best way to redeem or clear their Credit, and cover a multitude of Sins, is to close with such as pretend to so much Godliness, Sobriety, and Righteousness. And nothing is more common with the Quakers, after all the Crimes of these Persons, than to cry them up for Good, and Godly Men.  
Which tho' it may gain some Credit to the Quaker-Cause amongst the Common People, who are apt to think well of that persuasion, which is able to make such a Change and Reformation in the Wicked, yet the Truth of all is, such Converts do not aim at a better Religion, but a better Opportunity to impose upon the World, and serve their own Ends.  
And having thus pitched upon the Persons, the next Thing we shall find the Quakers at is   

CHAP. IV.  
The Method of Converting, and what a mere Trick it is.  
THE QUAKER having laid his Design against a Person fit for his Purpose, he contrives some way or other to make him a Visit. At their first meeting, you may imagine there are but few words, and no Ceremony at all; and Silent and Demure enough the Quaker sits for some time afterwards, having put on Solemnity, and keeping Port, but at last he takes an Opportunity to open his Mouth, and thus bespeaks the Good Man in a prophetic Tone, and with all the Seriousness in the World.  
Friend, at my first coming under thy Roof, I did not know that I had any Thing to say unto Thee; but since my being here, I have received a word from the Lord, who I perceive hath a great kindness for Thee, and Thine; and thus saith the Lord, Come out of Darkness, and be enlightened, that Thou mayest be Saved, and all thine House.  
Whereupon, the Man is both surprised, and pleased with God's gracious Dealing with him, and so resolves to be a Convert, and in order to it, resigns up himself to the Man of God.  
Above all, there is no Resisting, if the Good Woman be thus attempted, who is easily persuaded, and as strangely transported, That God hath visited his Hand-maid.  
And this Pretence of the Quakers in Coming in the Name of the Lord, and having an Errand they themselves did not expect, does easily impose upon the Vulgar, who, if it is not, yet could wish it True, and so proves of mighty Service to the Cause, and seldom fails them.  
But never did Men Cheat, or were Cheated so; for though the Quaker Acts it well enough, yet the mischief of it is, the Trick should not be played above once in a Neighbourhood; whereas the Quakers having been better observed, and enquired after than they think of, it hath been found that they do so wherever they come, which spoils all, and proves them greater Knaves than Prophets. And the Cheat being once discovered, nothing can be more Ridiculous.  
This is the way of them, and nothing but matter of Fact, and I am confident that most Persons, who have had any knowledge of the Quakers, and will but tell their Minds, must needs own that they have found them thus going to work either with themselves, or others. But I proceed to   

CHAP. V.  
The Arguments made use of to alienate the People from their own, and bring them over to the persuasion of the Quakers.  
WHen a thing is Odd or Mystical it is sure to be more respected for its being so; for the vulgar sort of Mankind have a certain value and veneration for what is unusual, or not understood. The Quakers are very sensible of this, and are therefore purposely provided with uncommon expressions, dark words, and a mysteriousness peculiar to the Party, such as Spiritual Worship, Spiritual Worshippers, and the Light within, with which they amuse the Common People, who are fond of things, because they do not know the meaning of them, and are proud when they have got them by the end.  
This Contrivance helps the Quakers something, and prepares the People for their Arguments, and God knows, never was poorer Stuff made use of by any Sect whatever in the World; but since these Arguments prevail with the Common People, for whose sake and Information I am writing, I must take them into Consideration, as silly as they are.  
And here in the first place, Care is taken by the Quakers to abate and alter the good Opinion the Common People have of their Parish Minister; and in order to it they tell them  
That he is an Hireling, who does nothing but for filthy Lucre, Preaching only for tithe Pigs, goose, and Capon; to put it in the Quaker Language; whereas the Quakers freely receive, and freely give, and so put no body to charge, not they.  
A Doctrine one may be sure that is very agreeable with many amongst the vulgar, who pay their tithes with an unwilling mind, and grudge the Minister should have one in ten.  
In opposition to which, let it be considered, that God never designed his Ministers should serve for nothing, at their own charge, or the discretion and benevolence of the People. Hence we find the Priests of Old amongst the Jews had a sufficient Maintenance settled on them by the appointment of God himself, and the like Provision hath been made for the Ministers of God in all Christian Nations, such as is suitable to their Character and Office, arising from the tithes, and Possessions of the Church. And God hath solemnly declared that the Denial or with-holding of the tithe by the People, is a robbing of himself, 
Malach. 3.8.  saying, Will a Man rob God? yet ye have robbed me; yet ye say, wherein have we robbed Thee? in tithes and Offerings. And thus hath God appointed and provided for his Ministers, as our Saviour says, The Labourer is worthy of his hire. 
St. Luke 10.7. 1 Cor. 9. 1●.1●.  Or as the Apostle argues, Do yet not know that they which Minister about holy Things live of the Temple? and they which wait at the Altar are Partakers with the Altar? Even so hath the Lord ordained, that they which preach the Gospel, should live by the Gospel.  
And 'tis but reasonable that the Clergy who have spent their time, and what their Parents left them in order to fit themselves for their Office, should afterwards be provided for by other Men, who have all along followed their gainful Trades and Employments, whilst the Ministers have rendered themselves incapable of getting a livelihood any other way.  
Nor are the Clergy after all such Gainers by their Profession as to deserve the envy of their Neighbours, since many of them, had they taken it up, might justly have hoped for as plentiful a Subsistence from any other Calling.  
And there is less reason still for Men to grudge the tithes to their Ministers, or think they pay them in their own wrong, since the tithe is what the Laity never had a Title to, for if the increase be Gods, then nothing is more certain than that the Tenth was never theirs.  
As to the Quakers not being paid so well as the established Ministers, I see no reason why they should, since they do not in the least deserve it, there being no comparison between their Learning or their Labour.  
And after all, there is not a SPEAKER of the Quakers, but what hath a better maintenance, and pick up more than most Parish Ministers. And observe it where you will, you seldom or never meet with a SPEAKER amongst them of any Name, but what is thought to be Rich, or else hath purchased a visible Estate of considerable value, which argues( let the Quakers say what they will) that the Man is well paid for his pains, either by public Contributions, or certain Funds they have raised amongst themselves to maintain the Common Cause, and without it they cannot buy Estates. Nor must we be such Fools to think that the SPEAKER, Weaver, shoemaker, Stockinger, or Cobbler, can afford to Ramble from Town to Town, from Meeting to Meeting without being paid; for Friends must be sensible that 'tis as impossible for them as the established Clergy to live by the Word alone.  
But what makes the Quaker-Speakers so loud against the tithes of the Ministry, and pretend so much to receive nothing themselves, is, that at first where they set up, they do not presently levy Money, and raise Contributions, for this would be too soon to do it, and discourage the Converts, who love to be saved as cheap as they can; but by degrees when they are better acquainted, they bring them to it. I am apt to think many amongst them know little or nothing of it, but afterwards they'll find it to their Cost, and be convinced that they might have gone to Church, and paid their tithe at a cheaper Rate.  
And what is more( and this you must know is a great Secret of Quakerism) there are many Men who have been of that persuasion several years, and tho' they do not know it, yet have contributed all the while. For 'tis a certain Rule amongst the Quakers to support themselves by means of the Women, who think it no Sin to rob their Husbands, to pay the SPEAKER. And let all Men who are Quakers, or have Quaker-Wives take notice of it; and if they examine Matters at home, I am apt to think it will be worth their while, and save them something at the years end.  
So little Reason have the Quakers to reproach the National Clergy with being Hirelings, whilst they themselves are no better than Pick-Pockets, and Common Cheats.  
Another Argument whereby the Quakers endeavour to discredit the Parish Minister with the People is, they tell them he is a Roman, that is, you must, know a Papist. The Reason they give for it is, because he talks of catholic Faith, and catholic Doctrine; and as much they'll assure you over-slipt him in the Pulpit. Now my honest Reader must know that catholic signifies Universal; hence the Church is called, as we find it in the Creed, the catholic Church, that is, the Universal Church of Christ. So that by catholic Faith, and catholic Doctrine is meant the True Christian Faith and Doctrine. Indeed, I own the Papists assume the Name of catholic, and with great Injustice, and no less nonsense appropriate it wholly to themselves, but then this does not illegitimate it, or make the using of it unwarrantable to others: for if it did, we must then think of correcting the Apostolical Creed, wherein we declare our belief in the Holy catholic Church. And therefore the Quakers could never show their Ignorance ●nd Malice more than in such a Causeless and illiterate Aspersion; and when they make use of it, 'tis a certain Sign they have nothing to say against the Minister's Life, Charity, Preaching, and Behaviour amongst his Neighbours.  
But to return the Argument of Popery upon themselves, never were Men more unlucky in an Objection, which whilst they make use of to take away the Reputation of the present-Clergy, does wholly destroy their own. For certainly amongst all our Sects and Parties none comes nearer the Papists than the Quakers, witness their Infallibility, and setting themselves above the Holy Scripture.  
And one would think whatever use they may hereafter make of representing the established Clergy as Popishly inclined, that 'tis too soon at present, whilst it is fresh in the memory of every one, how the Quakers behaved themselves in King James's time, when all concluded and expected they would have declared and joined with the Papists; but it seems things were not ripe enough, the happy minute was not yet come, and so they saved their Credit, and their Bacon.  
Indeed it was said then, and is said still in vindication of themselves, that King James would turn Quaker; but the Truth is, King James expected the Quakers would have turned Papists. And God knows what the Event and End may be.  
For that Man who hath had the least Knowledge of the Societies in the Romish Church, and takes a view of the present State of the Quakers, must needs be an heedless Observer, if he does not see how like an Order they are, and fitted for Monkery with all the tendency of Habit, Behaviour, Sullenness, and Ignorance.  
The best that can be said of the Quakers is, if they have no assistance from, and no good wishes for, yet they are much beholding to the Example of the Papacy for many of their politic and Religious Principles.  
And 'tis this Suspicion of their being Papists that made many at home sorry, and Foreigners wonder at their having the benefit of the Toleration; of which the Quakers are more unworthy, because they make another use and more advantage of it than the Government did, or does design they should; for  
Another Argument they offer, and prevail with the Common People by, is, that the King and Parliament have a peculiar favour for Quakerism, and in order to show their good Opinion of it, and the Integrity of their way, have been pleased to grant them a Toleration, and to take their bare Word in all Cases when other Men are bound to Swear; whereby they would have the People think the Government hath owned Quakerism to be the best Religion, and hath thus recommended it to the World.  
This is so common in the mouths of the Quakers, that it needs neither Proof, nor Observation. But surely it ill becomes the Quakers to abuse the gracious Dealing of the King and Parliament, by making it serve to such a purpose as never was intended.  
And 'tis more Bold and Inexcusable to make such advantages of the present Toleration, when they themselves have really forfeited all Pretences to it. 
See Act of Toleration.  For 'tis plain the Act of Toleration hath excluded all Persons from the Benefit of it, that deny the Holy, Ever-blessed, and Undivided Trinity. Now nothing is more certain than that the Quakers are against it; they disown both in their Writings and Preaching the Divinity of our Lord and Saviour Jesus Christ, and therefore it must needs follow that they have no right to the Toleration, and are as much excluded from it, according to the Occasion, and Meaning of the Act, as any of the Socinians, who are of the same Belief, and in no worse Case.  
But the Quakers, you must know, are so Confident, that they declare it utterly impracticable to deprive them of the present Benefit of Passing their Words, when other Men must Swear; and the Reason they give is, because since they were made Legal Witnesses without Swearing, many of them have Witnessed to Deeds and Writings over all the Nation: which, should the present Toleration be taken off, they never will hereafter Swear to, should there be Occasion, and so several will be in danger of losing their Estates, and forfeiting their Deeds for want of sufficient Testimony, and Evidence. But the mischief is, tho' the Quakers do not think of it, things may be contrived so, that allowing what is past, none after such a time should be admitted as Legal Witnesses without an Oath. A Method which no body can tell but may happen, and if it should, as it will secure every Man's Right, so it must mortify the present Confidence of the Quakers, by setting them where they were before.  
Another Argument and successful Artifice to make Converts, is by telling them that the Quakers are always Rich, and never in such want as other Men. An Argument so fitted either to the Necessity or Avarice of the Common People, that it seldom misseth to be effectual with them. But 'tis strange, methinks, the Quakers who pretend to despise the World, should so far forget themselves as to make use of such an Argument as this. The truth is, when Quakerism was poor, and walked in Rags, they railed at Riches, and the Reason was, because they had none. But since the Quakers have improved themselves, and been better acquainted with the advantages of Trade, and the Conveniencies of Life, the Case is altered, and now they are reconciled to the Riches and gaieties of the World, being apt to purchase Estates, to Ride in Leather, and to Eat and Drink as well as any of the Unconverted.  
But to be Serious, as to the Argument itself, it is not always true; for we see other Men partake of God's Blessings as much as the Quakers, and that as many Thrive and are Rich, if not more in proportion amongst us than them, God be praised for it!  
Or supposing it was otherwise, and that the Quakers were the Richer Men, yet 'tis no wonder if it should be so, seeing they are a People that mistake their Interest as seldom as any, being Men of Industry, and Experience, such as are intent upon their Business, Cunning in their Bargains, and Crafty upon all Occasions for their own Ends. And some we find of these Children of Light have been so much Wiser than the Children of this World, that 'tis now good Advice to look to your Pockets when you have any dealing with the Quakers. Nor do they usually spend or part with their Money easily, and idly like many other Men, for they have grace enough to keep as well as get it.  
Besides, they Trade with none but Persons of their own persuasion; and let a Man turn Quaker, and he is sure for Encouragement of being Traded with. And 'tis most certain, that the Great Bugbear, and Formidable part of Excommunication amongst the Quakers, is the withdrawing of Trade and Custom from such as they are angry with, and design to Censure.  
Nor does it a little contribute to the Reputation of their Riches, and Charity, that when any one amongst them happens to break, or fail, Care is taken by the other Quakers to set him up again; which is done either by private Contribution, or Payment out of their public Treasury. And no great matter in it after all the Boasting of the Quakers, and wonder of the Common People, for they seldom or never give a Farthing to any of a different persuasion.  
Thus you see, if the Quakers are Richer than their Neighbours, how it is they Contribute to one anothers Wealth; and withal, how Worldly Interest, and a Design to grow Rich by their Conversion, is one great Motive that brings so many to the Quakers Party.  
There is another Argument still behind, tho one of the First to gain a Reputation to themselves, and a multitude of Common People to the Cause; and that is, a Pretence that all of their persuasion are really and immediately Inspired by the Holy Ghost. The falseness and folly of which I shall show by and by.  
However 'tis an Opinion, if once entertained, that makes the Common People think them the best and most valuable Persons in the World, since it supposeth the Quakers to have such Conversation with God, and Familiarity with the Holy Ghost.  
Besides, 'tis an Opinion the Common People are more fond of, because it abolisheth that distinction which is, and always ought to be between the Priesthood, and the Laity, setting them both upon equal Terms.  
There never was any Religion in the World amongst a Wise and Civilized People, but what had an Order of Men separate from the Vulgar, and Dedicated to Sacred Purposes, in which the Laity had no share. Thus the True God had his Priests and Levites amongst the Jews, and thus our Blessed Saviour choose Twelve Apostles, and gave them Commission to Preach the Gospel, and Baptize all Nations, designing that to these, and their Successors, and not in common unto others should belong the Offices and Ministrations of Christianity. And no doubt but the Common People have been envious enough at the Privileges of the Priesthood, and had a longing to meddle with the Ministerial Office. And therefore to gratify them here, the Quakers, contrary to the Pagan, Jewish, and Christian Institution, have laid the Priesthood Common, and turned the Laity in upon it, by taking off the Wise and Ancient Distinction of all Religions, and allowing all Persons a Liberty to Pray, and Preach in public that either can, or will. And so have made, according to the letter, as Jeroboam did, 
1 Kings 12.31.  the meanest of the People Priests. Which as it obligeth, so it recommends, and endears the Quaker-perswasion to the Common People.  
Above all, it Enlargeth the Privileges of the Women, and takes off that Restraint the Gospel hath laid upon the Kind, and which, 'tis probable, in their own Opinion, hath been very hard upon many of them, who having nimble Tongues, and a strong Inclination to Exercise them in public as freely as they do at Home, are apt to think themselves wronged, and unkindly used in being forbidden to speak in the Church. 
1 Cor. 14.34.  And therefore this Opinion of Universal Inspiration, that makes the Women Free of the Preaching-Company, and sets them upon equal Terms with the Men, must needs be very agreeable, and bring glad tidings to the Sex, who have here the full enjoyment of their Tongues; and what is more, are thus made amends to their Hearts Content, for the want of compliment, and Gallantry amongst the Quakers, who, you see, know how to please the Women in their way.  
Moreover, there is another way amongst the Quakers of gaining and keeping Converts, which must not be forgotten; and that is, a Care to disperse their own Writings, which in a little time are conveyed from place to place, and the whole Nation pestered with them. And methinks it looks like a Combination above to propagate Quakerism, and supposeth a wondrous Industry every where else, that there scarce should be a Village, though never so inconsiderable, or so remote from London, but what is speedily provided with their Books, which are handed from House to House, and lent to the Neighbours round about.  
And it were to be wished that the established Church was in such a way, as to have the Works of her Friends recommended not only to the Clergy, but all their Parishioners; recommended I say, for I fear we shall never have a public Fund to provide Books for the Country as the Quakers have.  
But never was such Riding amongst the Quakers, and Posting about the Country, as when the Switch for the Snake came out, which was magnified to the Skies, and sent from House to House, above all to the Families of Parliament-Men. And this argues what a Fright the Snake had put them in, and what Confidence they had in the Answer. But God knows! any thing passeth with the Quakers for an Answer, which will but stop the Peoples mouths, and bear them in hand that the Enemies were replied to. And to blind the People more, 'tis a Custom with them to bely and scandalise their Adversaries. Thus 'tis very well known how the Quakers confidently Reported in the Country, that the Author of the Snake was likely to be hanged for Writing against them.  
These are the Arguments and Means made use of by the Quakers for the Conversion of the World; and one would almost suspect his Senses to see how successful they have been, and what multitudes they have gained from us, especially of the Women, who, 'tis observable, are usually the first, and make the greatest number amongst the Converts; and 'tis a sad Consideration how all of them, Men and Women, bless their good Fortune, that God hath called them out of Darkness, and so leave the Church all upon the sudden.  
Indeed there is a sort of Men that do not so soon comply with Quakerism, but yet design it all along; and they are such as have more Cunning than the rest; they do not presently declare themselves, but tell you at the same time that they think themselves unworthy to be Quakers. And where you find it so, 'tis a certain Sign they are Knaves in Grain; such as resolve to make a good Bargain by their Conversion, having, it may be, either a Wife or Trade in their Eye, and so stick a little to be Courted to it. Or what is most common, such Men design to set up for Preachers, and so go off by degrees, in order to be more Remarkable in their Conversion than the Vulgar, and to fit themselves in the mean time for SPEAKERS, by getting the Holy Scripture without Book, and perfecting themselves in the Language and Fashion of the Quakers. 'tis easy to observe such Men as these amongst them, and this is their Design, when you see them take some considerable time before they utterly forsake the Church.  
And the Quakers like them never the worse; for 'tis by these they gain Intelligence of all that is said against them, either at Church, or amongst their Neighbours, being true Friends at the bottom, and such as the Quakers are sure of all the while.  
And now the Quakers having secured enough to make a Meeting, Notice is given of it to all FRIENDS, and 'tis time to follow them thither.   

CHAP. VI.  
Of their MEETINGS.  
IN Order to which, a Time and Place being appointed, the Company meets, and the SPEAKER having stayed some time for the Spirit, starts up, being that Day secure of his Office, and a Clear Stage, for as yet none of the Converts are supposed to have received the Spirit, otherwise not one amongst them all but what might pretend as much to Speak as He.  
I shall not here make Sport with their way of Preaching, since it may be a means to Ridicule and bring into Contempt that Sacred Office and Solemn Action these Men fond pretend to imitate. But yet I think we may safely expose that dullness, Grunting, and Groaning in the People, so unbecoming a Christian Congregation, with those Postures, and Grimaces, Spitting in their Hands, and pulling off their Coats, so unworthy in a Christian Preacher. However, the Man you may be sure sheweth his Best, and the Hearers return with full cry of his Parts, and their own Improvement, being wonderfully Edified by the Sermon. And 'twould be very imprudent to say otherwise, since not to like the New way were to Condemn themselves, and be Witnesses of their own Folly. And therefore when they come home, they are wise enough to proclaim the Worth and Wonders of the SPEAKER; what Zeal he shewed, what Discoveries he made, and what a Light he hath let into them.  
Above all, Care is taken to Invite the Best of the Parish; no Importunity nor Impudence is spared in order to get my Land-Lord, or my Land-Lady thither.  
And thus the whole Neighbourhood is set a longing, and all Jerusalem alarmed, and for going, as if John Baptist was come again. But, if you'll take their word, a greater than John is here. So that the Meeting is sure to be thronged the next time, and 'tis hard if the Quakers miss of gaining some amongst so many, who are apt to be affencted either with the Zeal of the New TEACHER, or the Novelty of the Doctrine.  
And tho' the Better Sort have more Wit and Religion than to be Deluded so, yet their appearance at the Meeting, and the show of a Coach at the Door, as it pleaseth the Quakers, and puts Respect upon them, so the Common People are sure to like them better for it. Nor are the Quakers forgetful to crack what Company they have had with them, well enough knowing how to make the best advantage of it every where.  
And 'tis very Remarkable, when the Wonder is a little over, and the Meeting not thronged so much as it used to be, what a subtle Art the Quakers have to regain the Company, and fill the House afresh; for then 'tis given out( as the Mountebanks never show the best Tricks till last) that a Woman is to Speak the next time, which sets the People a madding, and makes them all for coming again; and if they are not Edified, yet, it may be, they are more Diverted than they were before.  
And this may give us Occasion to Speak   

CHAP. VII.  
Of the Women Preachers.  
THere cannot be a plainer Instance, and wherein the Common People may better Judge for themselves that the Quakers set their own Authority above the Holy Scriptures, than their allowing the Women to Speak, and Preach amongst them. Now 'tis most certain that the Women are forbidden by the Holy Scripture to Speak in public; and 'tis as certain that the Quakers teach and allow they should. What St. Paul hath declared and determined in the Matter is as follows. Let your Women keep Silence in the Churches; 
1 Cor. 14.34, 35.  it is not permitted them to speak there. It is a shane for the Women to speak in the Church. To the same purpose he says in another place, Let the Women learn in silence, with all subjection. I suffer not a Woman to Teach, 
1 Tim. 2.11, 12.  nor usurp Authority over the Man, but to be in silence. From whence it appears upon the account of the ungracefulness of the thing, or the Ignorance or Inferiority of the Women, that they are wholly to be restrained from Preaching in Christian Congregations. So that either St. Paul, or the Quakers are in the wrong; and one would think there is no Body in his Wits but what would be on the apostles side.  
But say the Quakers, the Women were inspired as well as Men in the Primitive Times, and so are theirs at present. Whether either the Men or Women are immediately Inspired amongst the Quakers, we shall see anon.  
But supposing the Quaker-Women to be Inspired, yet their being so gives them no more Authority or Commission to speak in public than it did the Inspired Women heretofore, who, if they had ever any, would never have been restrained from it by St. Paul.  
Again, I have heard a certain Quaker Argue, That it was usual for the Women heretofore to Speak in public, because there was an Order of Deaconesses in the Apostolical Times. 'tis true, there was such an Order of Women, 
{αβγδ}.  and they were called Deaconesses, and sometimes Presbyteresses; Phoebe of Cenchrea was one of these; who tho' they were Ordained, yet it was only to the Temporal Offices of the Church, being to attend upon the Women when they were Sick, or to assist them when they were to be Baptized, and the like, but had never any thing to do with the Ministerial Function, and so were always reckoned amongst the Laity, 
c. 19. {αβγδ}.  as is evident from the Council of Nice. And therefore here is nothing in the Order of Deaconesses that makes any thing for the Preaching of the Women amongst the Quakers. However we must needs own what an Obligation the Quakers have laid upon the Sex, and what a strain of Policy it is above all other Religions, since it puts them in a fair way, if the Women will accept the favour, of gaining from us the whole Female Kind; which will bring the rest of the World under the Temptation of turning Quakers, or into the danger of wanting Wives.  
I am next to say something   

CHAP. VIII.  
Concerning the Fundamental Principle of the Quakers, or the Light Within, and the Mischievous Effects, and Consequences of it.  
THE Main, and Darling Principle amongst the Quakers, which serves them to all Intents and Purposes, and Fortifies them at the same time against all the Arguments of their Adversaries, is, a Belief of the Light within.  
Now by the Light within they mean an immediate Inspiration of the Holy Ghost, or a Revelation sent from God to all of their persuasion, which teacheth them all things without Study, or human Learning, Moving and Enabling them to Speak, and Preach with as great Authority and Truth as ever the Prophets and Apostles did of Old.  
And so familiar and so well acquainted the Quakers are with the Holy Spirit, that they can tell you when he comes, and when he goes away, or they are the greatest Liars in the World. And so much in earnest the Men are here, that whatever they Speak, Preach, or writ, is thought and called by them the Word of the Lord, nothing being more common in their mouths than Thus saith the Lord, or the Spirit within them. And being thus persuaded of their own immediate Inspiration, they, in the first place,  
Set up for Infallible Persons. For if they are thus inspired by the Spirit of God, it follows, that they must be as Infallible as he, and as free from Error and Mistake. And such Persons the Quakers pretend to be, that cannot Err, and that are always in the Right whether they will or no, having immediate Information and Authority from God to pronounce what is Lawful, and what is not, to decide Controversies, to alter the Old, and impose New Articles of Faith. In a word, the Quakers think whatever they say is infallibly true, and that they have a sufficient warrant from the Holy Ghost to teach and correct all Mankind. And the Temper and Confidence of the Men is such, as not to admit of any Contradiction, or Dispute about it, tho' they daily betray themselves by such weaknesses and indiscretions in their Actions, such Blunders and Blasphemies in their Books, and Preaching, as one would suspect his Senses to hear them at the same time pretend to Infallibility.  
Again, the Opinion of immediate Inspiration amongst the Quakers, makes them set themselves above the Holy Scripture. For if it be true, as the Quakers think it is, that they are really Inspired, then whatever they say must be of equal value with the Holy Scripture, which wholly derives its Authority from its being inspired, and so are the Quakers too, if you'll believe them.  
Nor will it serve their turns to be upon equal terms with the Holy Scripture, they have a better Opinion of themselves, and set the Light within above it. For the Holy Scripture was written heretofore, and delivered to the Prophets, and Apostles many Ages ago, whereas the Quaker Revelation is not Written, coming just from the Fountain head, and immediately from the mouth of God; and so, say they, being of later date, and information, must needs be of greater Authority. Hence it is that the Quakers undervalue and despise the Holy Scripture, calling it a dead Letter, and preferring their own Books and Writings before it.  
And 'tis Observable that the Quakers never red so much as a Chapter of the Holy Scripture in their Meetings, and that in our Controversies with them they will not be judged by it. And thus this Opinion of the Light within brings a double advantage to them at the same time, One of having their own Authority heightened, and the Other of leaving no possibility of its being tried; whereas our own Reason does suggest, and God himself hath Commanded us not to believe every Spirit, 
1 John 4.1.  but to try the Spirits, meaning by the Holy Scripture, and the Rules of Faith.  
Besides, another Consequence of immediate Inspiration amongst the Quakers is, a pretence of being in a perfect and sinless State. For being guided, as they imagine by the Spirit, in all that they say, or do, they think nothing can be said or done amiss by them. They'll tell you, that all of their way are Converted, enlightened, full of Saving Gifts and Graces. In short, the Quakers think themselves so good, and perfect, that they need no Repentance. Hence it is never usual to make any Confession of Sin amongst them, or to ask God pardon for what they have done, tho' there is need enough of it; for 'tis very well known that the Quakers are mortal like other Men, and sometimes guilty of the vilest Failings, and Infirmities. And certainly what the Apostle says is as true of the Quakers as of us; 
1 John 1.8.  If we say that we have no Sin, we deceive ourselves, and the Truth is not in us.  
Moreover, another Dangerous and Blasphemous Consequence from the Opinion of the Light within is, that the Quakers quiter lay aside our Lord and Saviour Jesus Christ, thinking to be saved without him. You must know that the Quakers believe nothing is meant by Christ but the Light within, which only Inspired, and dwelled in Jesus of Nazareth, as it does in them; and that as Jesus was called Christ, and the Son of God, so may they as well from Christ, or the Light that dwelleth in them. Where 'tis plain they make no distinction between the Father, Son, and Holy Ghost, and the Light, and so deny and destroy the ever Blessed Trinity. Nor will they aclowledge that there ever was in Earth, or is now in Heaven any other Christ but what they have at present all within them; and so here is an end of the Divinity, Incarnation, Nativity, Passion, Satisfaction, Resurrection, mediatorship, and Coming again to judgement of our Lord and Saviour Jesus Christ. And it would make ones Heart ache, and Ears tingle, to hear them own no other Birth, no other Sufferings, no other Merits, no other Coming again of Christ, but what hath happened, and they have felt within themselves.  
And if the Quakers have thus laid aside Jesus Christ himself, 'tis no wonder if they despise his Ordinances and Institutions. And we find by sad Experience, that they have Renounced and Dis-used the Holy Sacraments, Baptism, and the Lord's-Supper; over turned the Priesthood, and Preached down all outward Devotion, and Decencies in Religion.  
And 'tis owing to this Principle, that some of the Quakers have proposed to their Neighbours the pulling down of Steeple-Houses, as the best Expedient to mend the High-ways.  
Furthermore, another Consequence from the Light within amongst the Quakers is, that it destroyeth all Civil Dominion, Property, and Right, which is not in their own hands. For this Light, they say, is Christ, and Christ is the Heir of all Things, which gives them a Title to Inherit the Earth, and sets them above all Magistracy, Government, and Laws, and so they are in a fair way to invade the Estates, and Goods of other Men, and will never want a Pretence to justify their Rapine at the same time. As to all other Persons who are not Converted, such have no Title to their Estates; all Dominion and Property lying in the Quakers, who have an immediate Commission from God to set up, and to pull down, to seize, and dispossess, when and where they will.  
And no doubt of it, if they were as confident of their own strength, as they are of the Truth of the Principle, but that they would spoil the egyptians. Nor would any thing be unlawful for them, that they may weaken the Wicked.  
'tis Matter of Fact, the Quakers have already begun with the Clergy, by denying and detaining from them that just Property in the tithes, which the Laws of God and the Nation have confirmed to them; nor can I see how any of their Neighbours can be more secure, since no Body holds his Estate by a better Title. So that the Civil State is in as much danger as the Church. And there is something at the bottom amongst the Quakers in keeping on their Hats, paying no body Honour, and calling no Man Lord or Master, which seems to be a working, in order to set up themselves at last. And these Men know well enough there is a Sword belonging to the Spirit of Quakerism, which may be carnally used upon occasion by the Saints, who being commonly two-handed Fellows, and fit for Service, and withal transported with Covetousness and Zeal, will give no more Quarter to us, than to a Canaanite.  
There are several other mischievous Effects Consequential to the Light within; it makes them insufferably Proud, Insolent, and ill-mannered; it makes the meanest Quaker think better of himself than the Parish-Ministers, and to take upon him to rebuk them; It makes them despise the Best, and most Learned Men of other persuasions; it makes them set themselves above the Church, and to Excommunicate with an Absolute Authority; It makes them give out Prophecies, and denounce Judgments in the Name of the Lord; It makes them Threaten, Curse, and Damn all the World besides themselves, tho' One would have expected from Men of the Spirit better things.  
From what hath been said here it appears, what are the Real Principles of the Quakers, and what dangerous Mistakes are amongst them, arising from the Belief of the Light within; but the Quakers would not have the World know so much, as we shall see by   

CHAP. IX.  
The Concealment, and Denial of their Principles.  
'twill be no Wonder to me, if many of my Honest Readers are surprised and startled at what hath been said concerning the Principles of the Quakers, of whom, it may be, they have always had a better Opinion, being not so well acquainted with them; but I am sure I have not misrepresented them in the least here, for nothing hath been charged to their score but what is naturally deducible from the Great Principle of the Light within, and what is Confirmed by the practise and Writings of the Ring-Leaders.  
And possibly the Common People amongst the Quakers themselves, at least the New Converts, may not have heard of some amongst the Doctrines aforesaid, it being usual with the Preachers to disguise and cover what is not so agreeable, and convenient at first, reserving the Secret till they dare trust them with it; and whatever happens, they know how to justify themselves for doing so. Hence the Quakers seem to have by their Talk a great Respect for the Holy Scripture, and do not presently cry it down, for this would spoil all with the Common People, who have a great Veneration for it. Nor do the Quakers on the sudden openly declare against Jesus Christ, since to do it were to fright the People, and be too horrible at first to appear bare-faced, and above-board; but when time comes, or under the Rose, they'll explain their meaning. And should this be objected as not fair play by such as understand them better, they'll tell you that they are true to their Principles all the while, preaching up the Word, and the Christ of God, by both which they mean nothing but the Light within.  
So much the Quakers are beholding to, and so good at the Art of Shuffling and Cutting, that 'tis difficult for a Man to know their meaning. The Truth is, the First Institutors of Quakerism have run themselves into such mad Doctrines, arising from the Light within, that the Modern Quakers have hard work of it to save their Credit by defending of them; and yet own and defend them they must, otherwise they would contradict the Spirit, which was always the same in one, as in the other.  
And therefore they are at present sadly put to it, and forced to make use of strange Distinctions, Crafty Expressions, double Meanings, New Editions, and Alterations in the Writings of Ancient Friends. And if nothing will do, they'll not stand to deny their own Principles, tho' it be the utmost strain of Impudence to do it. Upon this Account it is that the Quakers have been so long undiscovered, and unsuspected to the World, having never been set, till of late, in their True Light.  
But however some of the Quakers may not understand the true Principles of the Party, or whatever difference there may be amongst them, yet they all agree in the Light within, which is the Foundation, and Corner-Stone, upon which they lay all the stress and weight of Babel, but never were Men mistaken so; which brings me to   

CHAP. X.  
The Grand Imposture of the Light within.  
BY the Light within, I have shewed you that the Quakers mean an Immediate Revelation from God, such as he bestowed on the Apostles. Now nothing is more certain than that Immediate Revelation has ceased long ago, as will appear, if we consider either the Design, or Effects of it.  
And First, as to the Design of it. The Apostles being to Preach the Gospel which God intended should be the Rule of Faith, and Standard of Religion to all Ages of the World, it was absolutely needful they should be fully and infallibly instructed in its Doctrines, that Mankind might rely upon the Authority of what they taught, To which purpose God made a full discovery to them by the Holy Ghost, and gave them an account of all things necessary to Salvation, which they Preached at first, and when it was written afterwards, and once delivered to the Saints, as we find it in Holy Scripture, there was no need of a farther Revelation.  
God having therefore made a Full, Perfect, and Sufficient Revelation once for all, the Occasion of immediate Inspiration ceased, and prophesy was sealed, and closed up. Hence it is we are commanded to search the Holy Scripture. 
John 5.39.  Which supposeth that there is no other way of coming to the Knowledge of God's Will, and that no new Revelation is to be made, no new Doctrine to be expected by us. And thus says the Apostle, tho' we, 
Galat. 1.8.  or an Angel from Heaven should preach any other Gospel unto you than we have preached, let him be accursed.  
Again, immediate Inspiration hath ceased as to the Effects of it.  
The Apostles were not only instructed by Inspiration, but also, in order to give the World the most Certain and Infallible Evidence of their being sent by God, they were enabled by him to work Miracles, and Performances above the power of Man, convincing Mankind by the Demonstration of the Spirit, God bearing them witness, as we are  told, with Signs, and Wonders, and with divers Miracles, 
Hebr. 2.4.  such as Speaking with Tongues, Healing the Sick, and Raising the Dead; which no Body can do in our days, the Miraculous Effects of Inspiration being withdrawn.  
So that nothing is more certain than that Immediate Revelation is ceased long ago both as to the Design and Effects of it, and therefore at present there can be no such thing.  
To pretend to it now were needless, and I know not whether more to expose our own Folly, or to affront that Revelation which God hath made already, and which he thought sufficient, and 'tis hard for us to think it otherwise.  
But here I would not have it thought, that when Miraculous Inspiration ceased, the Holy Ghost wholly withdrew himself. For it is by the Holy Spirit that our Blessed Saviour hath promised, as he tells us, to be with us to the end of the world. 
St. Matth. ●8. 20.  And to be sure the Blessed Spirit hath his constant Residence here on Earth; and tho' his Effects are not so notorious as heretofore, yet he is always doing something still amongst us, which all good Men cannot but feel within themselves; for it is the Holy Ghost that Sanctifies us from Sin and all Uncleanness; 'tis he that puts into our minds all good Thoughts and Desires; he that purifies and washes us at Baptism; he that is the Author of all Devotion, and Charity in us; he that inclineth us to believe and be convinced by Gods word; he that enables us to repent and live Godly, Righteous and Sober Lives; and when he prevails upon, and works within us so, we may be said as truly to partake of, and be inspired by the Holy Ghost, and may think as well of ourselves as any of those who at present would be thought Infallible, and Illuminated Persons.  
Indeed God, if he pleaseth, may still sand Persons into the World upon extraordinary Messages and Occasions, such as should Speak, and Preach by the Spirit, and Immediate Revelation, as the Apostles did. But then he never sends them but he gives them a Power of working Miracles, and Wonders, and when they come without it, they are not to be credited, or believed. For it is not enough for a Man to boast of Inspiration, which he cannot prove, or to set up for a Prophet on his own head without Miracles, or a Testimony from God. When therefore the Quakers, who pretend so much to Inspiration, can prove it by working Miracles, as the Prophets and Apostles always did, when they can cure the Lame, the Blind, and the Sick, when they can raise the Dead, and speak with Tongues, then we will aclowledge them to be immediately inspired, but till then we must beg their pardon, if we look upon them to be Impostures, and False Prophets, such as delude themselves with the Amusements of their own Idle Brains, and bewitch the Common People with Groans, Sighings, and other Enthusiastick Knavery.  
And certainly never any Sect had more need of Miracles than the Quakers, to vouch and vindicate the Singularities, Novelty of Doctrine, and Indecencies amongst them, such as never were made use of by the Spirit of God, which was not confined to, or distinguished by a Habit, Speech, or Look. Nor did it ever contradict itself, as the Quakers make it; for 'tis plain the Spirit which inspired the Apostles, did expressly forbid the Preaching of Women, and yet the Quakers not only allow, but command it, and so contradict the Spirit they pretend to have. Nor did the Holy Ghost ever transport the Persons it Inspired, immodestly to expose themselves, like the Quakers, who, Men and Women, some times appear stripped to shane in the face of the World, and as naked as their Mothers brought them into it. It never vented itself in wild and Romantick Fits of Zeal, as the Spirit of the Quakers, which acts the Fury, in making of them shake and tremble, and in renting and tearing of them, as the Devil did the Man possessed. Nor did it ever vilify itself by Childish Mistakes, and derisible Actions, such as daily betray these Inspired Masters amongst the Quakers, with whom nothing is more usual than Blunders, Hums, and Haws, and nonsense.  
'tis a known Story of the Meeting-House in Jesus-Lane at Cambridge, where for some time it was Customary with the SPEAKER at every word to cry out very pathetically Ah! as Friends Ah: We ah! are Ah! met Ah! here Ah! and so on in the same tune as long as the Preachment lasted. And thus it continued, till a Female of some Authority amongst them rebuked the Folly of the Spirit, but not without loss of a great deal of mirth to the Learned Youth that some times came to hear them.  
And tho' William Pen came afterwards to make amends, and raise the Reputation of the Quaker Spirit, Preaching with all his Flourishes, and braving the Schools of the Prophets, yet it only served to expose the Cheat of Quaker-Inspiration more; for if it be true, that all the Quakers have the same Spirit, then how came William Pen to do so well, and his Friends in Jesus-Lane to do no better? Or, which is the greatest Wonder, and most worth the Enquiry, how came the young Scholar to be liked amongst them as well as William Pen?  
For once upon a Time, you must know, a certain Scholar who had learnt the Quakers Expressions, and Behaviour, and being dressed in their fashion, stepped up in the same Meeting-House, where he preached so wonderfully to them, that the like was never heard. And hereupon they called the Young Man Daniel, for the great Knowledge that was in him, magnifying God for raising up such a Person amongst them. But, it seems, the Young Man not long after took occasion to tell them who he was, and that what he had done was only with a purpose to undeceive them, and let them see how their Leaders imposed upon them under the disguise of, and pretence to, and operation of the Spirit, which he did not pretend unto. And this Confession presently made them change their Tune,' tho' I have been  told, that many of them were not a little startled at it.  
And indeed it is very attainable for any one to do as well as any of the Quakers, for there is no hard matter in it, if a Man hath but a Nimble Tongue, with a little Confidence, and Memory, and will be at the pains to get some passages of the Holy Scripture by heart, and make himself ready at Chapter, and Verse; nor does it matter whether his Quotations be to any purpose or no, but Quote he must, for without it, the Quakers after all their Pretences to Immediate Inspiration, can do no good upon the Common People, who when they hear them so perfect at it, are brought into an Opinion that they talk Scripture by Revelation; which will have more effect upon them, if the SPEAKER hath a strong Voice, is painful at his Discourse, and sets it off with the popular advantages of Tone, and Affectation. All which as it will complete a Quaker-Preacher of the First Rate, so tis easy for any one in a little time to perfect himself in, by hearing others, and making some private Trials before he ventures to begin in public.  
But that which makes the Common People more apt to believe the Quaker-Preachers are Inspired, is, because they see many Preach amongst them, whom they know to be illiterate, and unlearned, such as cobblers, Weavers, and the like; and 'tis a wonder to the Neighbourhood how they came to be gifted so.  
The Truth is, these Men have taken up Preaching as an Auxiliary Trade, and there is no more in them but some Passages of Holy Scripture got without Book, and a Repetition of what they have gleaned from other Preachers, with Confidence enough to appear in a Meeting with it. From such as these you are to expect nothing but what comes from them by root, and as schoolboys say their Lesson; and if they are ever out( and here they have the better of the schoolboys) they are liked however, and commended, for the Quakers are sure never to tell Tales to the disadvantage of the Party.  
Besides, Observe it where you will, such Preachers seldom stay long in a Place; and the Reason is, because their stock of Sermons is soon out, and so they ramble from Meeting to Meeting for Employment, and in time may begin the round again. Which as it saves their Credit by going off betimes, so it is of great advantage to them with the Common People, who admire Strangers most, such as are unknown, appear but seldom, and stay but a little while in a place; and during their stay they act the Saint so well, that when they are gone, they leave behind them a wondrous Character of themselves, and a longing in the People to hear them again. But should they stay longer in a Place, and let the World be better acquainted with them, it would soon be weary of them, and not like them half so well; whereas by shifting often, and changing places, they are not so much exposed to the Observation and Humour of the Neighbourhood, as the Constant and established Clergy are.  
And this is one Reason why a Prophet hath no Honour in his own Country; which is as true of the Quakers as any; for the most Powerful Men amongst them are not cried up so much, or liked so well where they live, as in remote Parts, and at distant Meetings.  
And thus you see the great Mystery of Preaching amongst the Quakers, who have nothing of Divinity, or Learning in them. Nor know I how it should be otherwise, for 'tis very unlikely that a Man who hath served Seven Years to a sorry Trade, and after all, it may be not Master of it, should on a sudden, and in a few days become fit for a Pulpit. For since the miraculous Inspiration of the Apostolical Days, it will take more time, and cost more pains to be a Preacher; God hath now left us, beside the ordinary Influence of the Holy Ghost, to Methods more agreeable to human Nature; he does not at present make us Preachers by inspired, but acquired Knowledge, such as Reading the Holy Scripture, Studying of Books, and Learning of Languages, and without our own Endeavours, and Industry, 'tis in vain to expect it from him. Men may therefore gape for Inspiration all their Lives, and never be the nearer Preaching as they ought, unless they use the Means which God hath Ordained, or supply it by their own Impudence, or Knavery.  
And indeed one Reason why the Quakers cry down human Learning is, because they have none, and can do their Business they think without it with the Common People. But, methinks, if the Apostles when they were Inspired shewed so much Learning, 
Acts 26.24.  that it was thought they had more than enough, certainly there is no reason why we should believe the Quakers to be Inspired, who have none at all.  
And here, we find the Quakers have quiter out-gone the Great, and Glorious Founder of the jesuits, Ignatius Loyala, who was more modest in his Pretensions; for tho' the Story of his being Converted, 
Rag. della Vit. deal. S.P. Ign. L. cap. 1.  and having his Leg, which was broken at Pamplona, healed by St. Peter, is as Lame as he was, because the Apostle, we are  told, made but an Imperfect Cure, 
cap. vii.  yet Ignatius was much in the right of it afterwards to learn his Grammar before he set up for a Founder, which he began with when he was Three and Thirty Years Old, tho' he had received Revelation upon Revelation, if you'll believe it, and been visited several times before by the Virgin, and Jesus Christ himself.  
And let the Quakers say what they will against human Learning, and boast never so much of their own Inspiration, yet after all, they dare not rely upon it; they are loathe to live by it, or trust too much to the Light within. And therefore nothing is more common amongst the Quakers at present, than to sand their Children to School for learning to red, and writ. Which were wholly needless, if the Children were already, or were hereafter to be Inspired. And, methinks, they here forget themselves, and plainly own, that a good Education is better Security, and surer Ground than the Light within, which at the bottom is nothing but a mere Cheat they themselves are privy to; at best, 'tis a Delusion, and Imaginary Impulse of their own, whereby the Quakers usurp upon the Age, and abuse the Spirit of God. And I could hearty wish the Quakers would bethink themselves a little, by taking into Consideration   

CHAP. XI.  
What Blasphemy it is to Counterfeit the Holy Ghost.  
IF the QUAKERS can give no other Proof of their being Inspired but their own thinking, or saying so, and we have Reason to suspect that they themselves do not believe it at the bottom; or if they are in earnest, yet their word is not to be taken, or relied upon in a Matter of such Importance as their own immediate Inspiration; and indeed we have the most convincing Evidence against it from Holy Scripture, our own Reason, and the Behaviour of these Men; we may therefore safely conclude, that they Counterfeit the Holy Ghost, to his great Scandal, and vexation; for hereby they Charge and Father upon him all their Mistakes, Fooleries, Infirmities, Heresies, villainies, and Knavish Tricks, making him a Principal with them all the while, which is an Horrible Blasphemy, and must needs do great Dishonour and despite to the Spirit of Grace.  
And that which leaves the Quakers wholly inexcusable is, we see many of their great Pretenders to the Holy Ghost, who never come to Dispute with the Parish-Minister but when they are really Drunk, and never seem more potent and big with the Spirit than then; which is an Instance with a Witness of their Fanatical Arrogance, and Blasphemous Pretensions thus to bely the Holy Spirit.  
We know how heinous and unpardonable it was to Sin against the Holy Ghost, 
St. Mark 3.28, 29, 30.  which Sin consisted in Saying that our Blessed Saviour had not the Spirit of God; and certainly it must be a dreadful thing for the Quakers to say they have it when they have it not; and hereupon set up their own Light in Contradiction to what was once revealed; Sacrilegiously assuming Authority to act in the Name of God; to alter the Holy Scripture, to abolish the Ordinances of Jesus Christ, and to impose their own Doctrines, and wild Pretences in the room, which is a down right Contempt and Denial of the Gospel, a Deifying of themselves, and Blasphemy in the highest degree.  
And hear what God himself hath declared concerning such as affront and falsify the Revelation of the Gospel, 
Revel. 22.18, 19.  Saying, If any Man shall add unto these Things, God shall add unto him the Plagues that are written in this Book; and if any Man shall take away from the words of the Book of this prophesy, God will take away his part out of the Book of Life.  
So that 'tis to be feared, the Consequence will be, that the Light within amongst our present Quakers will at last set them all on Fire, and end in Everlasting Burnings.  
Before I Conclude, it will not be amiss to say something of   

CHAP. XII.  
The Unlawfulness of Swearing amongst the Quakers, and how they came by it.  
THere are sometimes such Doubtful Matters or Contests amongst Men, as cannot easily be decided; sometimes such Offices of Concernment as cannot safely be entrusted without an Oath; hence it was that God commanded his People to Swear by his Name. 
Deut. 6.13.  And the best of Men we find have never made a scruple of it in Cases of such Importance, and Necessity. For Instance, St. 
Gal. 1.20. Rom. 1.9.  Paul upon several Occasions calls God to witness the Truth of what he says.  
Nor is the Prohibition of our Saviour, Swear not at all, 
St. Matth. 5. 3●. St. James 5.12.  or as the Apostle expresseth it, Swear not by any Oath, to be understood as if it was utterly unlawful to Swear at any time, or upon any account; for it only forbids all rash Oaths, and heedless Swearing in our Common Discourse.  
As to our Saviour's Precept, Let your Communication be yea, yea, 
St. Matth. 5.37.  and nay, nay, it only means, that in our common Conversation a bare affirming or denial is sufficient without an Oath. And therefore we may conclude against all Objections, that it is lawful for us to take an Oath upon a great, and good Occasion.  
Indeed an Oath is a very Sacred and aweful Thing, and Men ought not to Swear, if they have any fear of God before their Eyes, but with the greatest Seriousness, and Concernment. And therefore the Quakers, to acquaint the World how Religious they are, hold it neither safe nor lawful to Swear at all, tho' the Command of the Magistrate, the Justice of their Country, and the welfare of their Neighbours requires they should.  
'tis Observable, there never was any Sect but what set up some One great Principle amongst them, which carried with it a wonderful appearance of Purity and Strictness in Religion, and by it they distinguished and exalted themselves above the Neighbourhood. And this of Non-Swearing is the Darling and Discriminating Opinion amongst the Quakers, whereby they receive the mark of the Party, and in virtue of it would pass for Saints.  
And 'twould be well for them if there were no more in it; but 'tis matter of Fact, that never were Men so abused as the Quakers by the Popish Priests, nor as we by the Quakers, under the plausible pretence of the unlawfulness of Swearing.  
For no sooner was the Reformation finished in England, but the Enemies were at work to divide and countermine us; and on they went a good while either unobserved, or evading the Legal Tests of the Nation by Equivocating, and Mental Reservations: But when the Knavery of the Men was discovered, and became offensive to the World, the Oaths of Allegiance and Supremacy were contrived so as to except such Reserves. Whereupon the Popish Emissaries were hard put to it, till of late years they found out an Expedient to secure themselves, by insinuating the unlawfulness of taking any Oath at all, and it was put into the mouths of the Quakers to Preach it up. Which as it gives us a fair account how the Quakers came by the Principle of Not Swearing at first; so ever since the Jesuits have taken the advantage of spreading their Doctrines, and carrying on their Designs amongst us with security, and success, sheltering themselves under the disguise of Quakers, in defiance to all the Tests and Caution of the Government.  
And 'tis very unaccountable how the Papists, after all the Provision of our Laws against them, and the discouragements they lye under, should be ever able to raise their Heads, and bring us into so much danger by their Plots and Conspiracies, without having some private Assistance and Opportunities, such as no body gives them but the Quakers, who are Tools, and Factors to them.   

The CONCLUSION.  
THUS have I given you some Remarks upon the Quakers, and their Principles, with a short Account of the mischievous Consequences of them. Nor have I wronged them here, nor dressed them in the shape of Monsters to have them worried, but dealt justly and plainly in the Matter, having said nothing of them but what I am apt to think many of my Readers must aclowledge upon their own Experience to be very true.  
And from what hath been said it appears, that the Quakers are not such Innocent and Harmless Lambs as they seem, being Wolves in Sheeps clothing, and Saints with Cloven-Feet. For, you see, they have renounced Christianity at the bottom, by disowning Baptism, which is the only Institution to make Men Christians; and without it none are, or can be called so. They have wholly laid aside our Lord, and Saviour, Jesus Christ, thinking to be Saved only by the Light within. They have despised the Holy Scripture, setting up their own Word, and Writings quiter above it.  
Nor are the Quakers less dangerous to the Government; for we much mistake the Men, if we think them such Tame and Passive Creatures, whilst they have Principles and Designs in their Heads utterly inconsistent with the present State, and Propriety of Things.  
He needs not pass for a Politician, that pretends to compute what we have already suffered, or foretell what we are likely to suffer by them in our Civil Interest. For 'tis plain how they think themselves under God's immediate Government, and economy, without Regard, or Obligation to Worldly Rulers; how they own no Law but the Light within; how they pretend to be Heirs of all things by the right of Grace, and Title of the Spirit; what Arts they have to Engross Trade, what Industry they use to gain the Common People, and what a Bustle they have made almost in every Parish, to the Disquiet of the Neighbourhood, and what an Alarm they have given to all the Nation. And 'tis by such Methods, and such Designing Men amongst the Populace, that Revolutions have been effected in States and Kingdoms, such as we have reason to fear, and expect from them.  
Indeed I cannot tell how improbable the apprehension of danger from the Quakers may appear to Wiser Men, but give me leave to express my Fear, That of all the Sects and Parties amongst us, the Quakers are the most capable, and inclinable to disturb our Peace.  
For as to the Presbyterians, Independents, and Anabaptists, they agree so far with us in the Fundamental Matters, that possibly they may be contented with the present Liberty of Conscience they enjoy; and the rather, because having once had their Day already with all the fair Promises and Opportunities of Establishment, and being unable to keep the Saddle, it may discourage them from attempting the Mastery again, or setting up their own for a National Religion amongst us.  
But then as to the Quakers, They have renounced the Fundamental Principles of Christianity, and so become Heretical to us, and we to them; we are at an irreconcilable distance from one another. Besides, the Furious Zeal and Impatience of the Men argues what they would be at. And to add to their Confidence of Succeeding, 'tis natural for them to think they shall manage the Superiority when they have it, better than those that usurped before them, because they have not yet had an opportunity of trying their Skill.  
And should they succeed, they'll not Compound the Matter, nor part Stakes; there'll be Quarter neither for Church, nor State; for no Religion will be Tolerated, no Laws admitted but their own.  
At present, 'tis true, they cry up an Universal Liberty of Conscience which they amongst the rest enjoy; but should the Quakers get uppermost, they know their Interest too well, and love themselves too much, to Tolerate any they have power to Punish, or Suppress.  
We have seen as much by their Behaviour in Pensylvania, whither many of them removed themselves from England for Liberty of Conscience; but being once established there, Liberty of Conscience was presently looked upon as an imprudent and dangerous Principle; and so they Persecuted all that differed in persuasion from them with the most implacable Outrage. And, believe me, the Quakers, are better acquainted with the Temper and Example of the Papacy, than to have any Charity for, or to be upon indifferent Terms with such as are not of their own Religion.  
If Favour will be shewed to any, the Papists are the Persons that may expect it; for they deserve to be kindly used upon all Occasions by the Quakers, who are beholding to them for many of their Principles, as hath been said.  
Besides, 'twould be very ungrateful in the Quakers not to return the kindness they received from their Old Friends, during the late Reign. And there is no doubt but they'll agree well enough, being near a-kin, if not the very same at the bottom. Nor can we tell but that they may have the same Name all the while secretly within themselves; for the Quakers, you must know, do not in earnest own the Name; they tell us, that they are the People only commonly called Quakers, but that their true Name is hidden from the World, and known to no body besides themselves, being hitherto not declared, and reserved for a proper Opportunity. And 'tis the Tendency to Popery amongst the Quakers, which causeth Thousands besides your Author to suspect, that there is nothing but a Disguise that maketh the present Difference between them. That the Priests of the Church of Rome have sometimes Preached amongst them, the Quakers themselves have owned; and that they do it often, there is all the Reason in the World to suspect; because 'tis plain both to us, and them, that several Persons Preach in their Meetings, that come from God knows where. Nor can it be denied but that there are at present many of the most Noted Preachers amongst the Quakers, that were brought up in the Romish Religion; and the Effect hath been, as any one may see, that there have more Quakers than of any other Sects whatsoever turned Papists. And 'tis likely all of them would do it, were things ripe enough, and their Leaders in a way to make a good Bargain, and Capitulation for themselves. Nor can any thing be more easy and justifiable than such a Close according to their own Principles; for if the Spirit does but tell them so, there needs no more to make them one, and Legitimate the Union. And when they are joined, it must needs be a very formidable and destructive Body, both to the established, and Tolerated Protestants.  
And 'tis an unlucky Hint which the Quakers give of their Single Force, and what they can do alone by themselves, when we hear them boast how considerable a Part of the Nation they are, and how unsafe it is for the Government to meddle with such a Multitude; which intimates as much as if they dare trust their own strength upon Occasion, and no body knows how soon they may put it to a Trial.  
I should be glad to find myself mistaken at the last; but to wait for the Event, were to run the hazard of being Convinced by a woeful Experiment, when it will be too late to see our Error, and help ourselves.  
And the Consequence should be, that we provide for our Safety betimes, and not let the Church and State lye at the mercy of the Quakers, but disappoint them, and secure ourselves, whilst we have Power in our own Hands. As the Quakers have been Tools to the Jesuits, so let us be no longer Tools to the Quakers. They have, to our sorrow, been slighted, and favoured too long, but at last let us Consult our own Security by restraining of them; and if not for our own, yet for the welfare of our Posterity; who, if it happens not in our Time, must endure the Storm we at present would not prevent. Or if we are unconcerned for our Present, or Future well-doing, yet let us not be Fools any longer to Foreigners, who are apt to reflect upon the understanding of our Nation for the frequency of Revolutions in it, such as these Men without prevention, may bring upon Us, or Ours.  
And the best way we can take is, to Address our Prayers to God, and the King, to Petition our Representatives in Parliament, and to call upon one another for Assistance, and Security against them. And, to be sure, whatever difference there is amongst us, yet Men of all persuasions will Combine and Confederate against such as design our Common ruin.  
Nor can I see what Law will oppose our Wishes, seeing the Quakers are such Blasphemous and Heretical Persons as stand in need of greater Indulgence than the present Toleration does allow.  
But here I would not be mistaken by an unmerciful Construction; for my meaning only is for a gentle Redress, and a Tender Coercion, no more than may secure ourselves, and innocently suppress them. 'tis true, I do not think the Ring-Leaders, and Crafty Knaves amongst them worthy of such Compassion, but still I am not for giving them an Opportunity of being Martyrs.  
And something must be done, if we design to stop the mischief; nor must it be put off to some Future Care, for 'tis high time to look about us; and 'tis more advisable still, because the late Act of Parliament against Popery, will force the Romish Emissaries to shelter themselves under the disguise of Quakers more than ever.  
But here I am sure to be loaded with all the Curses, Railings, Out-cries, and Defamations of the Quakers, who have the foulest Mouths on Earth. They'll Reproach me I know as some Indigent, Angry, and Persecuting Priest. A Priest indeed I own I am, and thank my God, have no Occasion to writ for Bread. As to my Anger, I am not sensible that it amounts to more than a Commendable Zeal for a Languishing Church. And the greater the Success of these Men hath been against it, the more just is our Wonder, and Concernment. And God knows! I have little Reason to be in love with Persecution, having been a Witness of the most barbarous Outrage as ever was executed by Popery on the Bodies, or Habitations of Men.  
'tis true, I have spoken freely, and if I am blamed, I must say as boldly again, that I do not think those the Best Sons of the Church, that make her always a Tacit Plaintiff, never speaking themselves, and being angry at all that do.  
But let me be never so hardly Censured, it shall not create me much Trouble; all I am afraid of is, that I have not been plain enough with the Quakers, nor set them in such Colours as these Blasphemers, and Impostors do deserve.  
I could hearty with I were able to say something that would be Prevalent, and persuasive. As to the Quakers, I utterly despair of doing any good upon them, being Obstinate, and Incurable; Convince them you may, but they'll never yield, nor own it, thinking to Support the Cause, or save its Credit by an immovable Constancy, and Stubbornness. A Pretence to the Spirit will secure them against the Arguments of an Angel; nor is it in our Power to dispossess them of such an Indefeisible Opinion.  
And what Effect my present Application will have with other Men, I cannot tell, for it lies wholly at the mercy of the Reader. But if it prove unsuccessful, and should miss of making them apprehensive what Danger we are in, there is but one Imaginable Hope more to interpose, and that is, that God would save us by a Miracle. But it cannot be expected he should do so much for our Deliverance, when we would do nothing for ourselves; and so may justly permit our Enemies to Usurp and Triumph over us, who have frustrated such Warnings and Opportunities of Rescue from them.  
Whatever happens, 'twill be the Satisfaction of the Author of these Papers, that he hath Endeavoured according to his poor Ability to prevent the Mischief that is threatened to the Best of Churches, as every one would that thinks it so; and could be contented rather to Perish with it, than Survive, and be a Spectator of its ruin. And God grant all my Readers may be of the same Mind.   
FINIS.