BABYLON'S DEFENCE Broken down, and one of Antichrists Warriors DEFEATED: In an Answer to a Scandalous Pamphlet, Entitled, THE QVAKER-JESVIT: OR, Popery in Quakerism: Put forth by one William Brownsword, who calls himself Minister of the Gospel at Kendal. In which the Doctrines of the Quakers (so called) are more truly stated than he hath stated them; and fully manifested, and clearly proved by the Holy Scriptures to be the sound doctrines of Truth: In opposition to his false Slanders of them to be Popery. In which also, it is fully manifest, that our practices are the practices of truth, for which we have the holy Prophets and Ministers of Christ for our Example. Wherein it is clearly manifest, that he hath no more true ground, to compare us to the Monks, than the Enemies of truth had, (in Generations past) to compare the holy Prophets to Idolators, who practised such things in obedience to God, in their Age, as we practice in obedience to God in our Age, being a true testimony, that many of the things that he hath said concerning us, and our Religion, are false. With a few Queries to him concerning those Doctrines and Practices, in which he hath compared us with the Papists.  
By John Stoery.  
Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake,  Mat. 5. 11. 
As many were astonished at thee (his visage was so marred, more than any man, and his form more than the sons of men,)  Isai. 52. 14. 
LONDON, Printed for Robert Wilson, at the Black-Spread-Eagle and Windmill in Martin's near Aldersgate, 1660.   

Babylon's Defence broken down, and one of Antichrists Warriors Defeated. In an Answer to a Slanderous Pamphlet, Entitled, The Quaker-Jesuite, Or, Popery in Quakerism, etc.  
WHereas a Lying Pamphlet being come to my hands of William Brownswords, who professes himself to be a Minister of the Gospel at Kendal; but his Fruits and Practices doth rather demonstrate him to be a Minister of Antichrist, and of that Generation that cried, Report, and we will report it, who ever did and doth report their lies, and slanders against the Innocent, to make the truth odious, who are of that generation that shuts the Kingdom of God against men, neither entering (by Christ the light) themselves, nor suffering them that would; but endeavours to persuade people that it is Popery, and dangerous to hearken to the light of Christ within them, and so endeavours to divert them from the means of recovery out of the shadow of death and gross darkness, which hath over spread the whole world; out of which there is no way or means, but in and through Jesus, who is the true light of the world; and did so testify of himself, that all people might believe in him, to have Life and Salvation, who redeems mankind out of sin, and saves from destruction, and gives Eternal Life to as many as believes in him, and leads out of darkness all them that follow him; in whose light all Nations of them that are saved must walk: In which light, is the Saints Union known, and the Blood of the Lamb witnessed, which was shed for many to remit sin. And thou who would instigate people against the light of Jesus, and endeavours to persuade that it is Popery to exhort people to hearken to the spirit of truth, or light of Christ in them; neither enters by him thyself, nor is willing to suffer others; but the day is appeared, and the everlasting light is manifesting which will discover all thy deceits, and thy refuge of lies shall be swept away, and thy slanders will return upon thy own head, in the day when the Lord pleads with thee for all thy hard speeches, and rewards thee according to thy do.  
Whereas, Thou calls thy Pamphlet, the Quaker-Jesuite, Or, Popery in Quakerism.  
Answer, The people of God who are by the world, in scorn called Quakers, do deny thee and the Jesuits, and all theirs and thy doctrines, that are contrary to the truth, and destructive to men's salvation; and as for thy saying, there is Popery in Quakerism; No Popery thou hast or canst prove to be amongst us, or any doctrines that's contrary to the holy Scriptures and Gospel of Christ; therefore will these thy say and slanderous words, that there is Popery in Quakerism, return upon thy own head, and be thy burden at last, Except thou confess thy fault and Repent.  
And whereas, thou further calls thy Pamphlet, A clear discovery, that their doctrines, with their proofs and arguments, are fetch out of the Counsel of Trent, Bellarmine, and others.  
Answ. Our doctrines which are the wholesome doctrines of the Gospel of Christ, which we have not received of man, neither were taught by men, but by the Revelation of Christ, are not fetch out of the Counsel of Trent, Bellarmine and others; but it is no wonder, that thou being blind, saith that our doctrines are fetch out of the Counsel of Trent, Bellarmine and others, when thou sayest those good and wholesome say, Of the holy Scriptures and Apostles of Christ, which thou thyself hast quoted as proofs, which we bring for our doctrines, are fetch out of the Counsel of Trent, Ballarmine and others, was the Counsel of Trent, Ballarmine and others, the Original of those Scriptures? or are they Popery? and we Papists for bringing them to bear testimony of our doctrines? Canst thou behold thy work again, and not be ashamed, when thou seest thy folly and Ignorance made manifest unto all that have the least measure of true knowledge? Is thy Pamphlet a clear discovery, that our arguments are fetch out of the Counsel of Trent, when here is not not any of our arguments in all thy Pamphlet; but only a few doctrines stated in such a manner, as hath pleased thee to state them; but our doctrines, which are the wholesome doctrines of truth, which thou hast not, nor canst not disprove; but thy own self hast quoted the Scriptures, which doth in effect prove the things of which we say. Therefore let that mouth be for ever stopped that saith they and their proofs, which is the words of the holy Scriptures, are fetch out of the Council of Trent, Bellarmine and others; And so thy slanders of us, and our doctrines, and the holy Scriptures, shall return back upon thy own head, until thou confess thy folly and repent, and do no more so wickedly.  
And thou further saith, that their practices are fetched out of the Rules of Popish Monks.  
Answ. It is utterly false, for our practices have we not received as traditions from them, neither do we walk by their rules, but by the rules of the Spirit of Truth, by which we are led from that which is evil, and through which we receive power to practice that which is good, which spirit is become our leader into all truth, and will abide with us for ever.  
Whereas thou gins thy Dissuasive Exhortation; saying, Beloved, The respect that I bear to your Souls, the Truth's, and Church of Christ, much endangered by secret and unweared actings of the Emissaries of Rome.  
Answ: Though thou dost endeavour in this thy Dissuasive Exhortation, to persuade the Inhabitants of Kendal; That we called Quakers, are Rome's Emissaries; by which the Truths of Christ are much endangered; yet, Rome's Emissaries we are not, neither are the Truths of Christ endangered, or opposed by us, as thou thyself hast confessed in the fourth position of the leaventh page of thy Pamphlet; where thou confesseth, We never opposed any fundamental truths that thou heardest of; Therefore in this position, thou hast cleared us from being Rome's Emissaries by which truth is endangered, which in thy Dissuasive Exhortation, thou hast endeavoured to persuade the Inhabitants of Kendal we are, Here the Inhabitants of Kendal may see thy envy and confusion, who would have them to believe, That we are such by whom the truth is endangered; And yet thy own tongue in contradicting thy envious dissuasion is made to clear us, saying, That we never opposed any fundamental truths that ever thou heardest of, which is truth, For fundamental truths we have not opposed at any time; And as concerning the Church of Christ; I say this; It is builded upon the Rock, which Rome's Emissaries, nor the gates of Hell can never prevail against; For all who are of the true Church and body of which Christ Jesus is the head, and in his light dwells and walks, by it they see and is able to discern betwixt Truth, and Error, the doctrines of Christ, and the doctrines which are preached by the Papi●…s and thee, which thou wouldst instigate into the inhabitants of Kendal, to cause them to believe that we their country men, well known to some of them are Papists and that our doctrines are Popery; but all thy labour in slandering us, is in vain, and thy asserting that our doctrines are Popery, to no purpose; for thou neither haste, or ever canst confute them by the holy Scripture and Truth, therefore in the end thy slanders will return upon thy own head, and unrighteous say be thy burden, whereas, thou speaks of a Quaker Jesuit at Bristol, mentioned by Mr. Prynne as thou calls him; That his say was made appear to be false and a slander, I shall refer the Reader to the Answer of his scandalous paper, Entitled, The Quakers unmasked, Put forth by William Prinne, wherein his slanders is made to appear, and he is found with a lie in his mouth.  
Whereas thou goes on; saying, occasioned a late serious public dissuasive of you from the Church and Doctrines of Rome's under what name soever, and by whomsoever they were propounded to you, and especially as they are propounded by the Quakers.  
Answ. It is utterly false, to say the Quakers propounds Rome's Doctrines, either to the Inhabitants of Kendal, or any other people; for no other doctrines have we preached, but the doctrines of Christ, which we are able to prove, and maintain by the sound Arguments of Truth and Scriptures, to be the doctrines that tends to the Salvation of Souls; And when thou writes again, give under thy hand positively, what doctrines they are, thou calls Rome's doctrines, propounded by the Quakers: and name the man or men that is owned to be Ministers of Christ among us, that thou call'st Quakers that did propound or preach them: and till then, let this slander reture into the unclean bottle, from whence this, and all the rest of thy slanders hath come.  
And thou sayest, the charge of falsehood against me by them, hath produced this demonstration of the truth of what I had publicly asserted, which I hope will tend to settle you against their way.  
Answ. This demonstration of Lies and Slanders, doth not any way clear thee, from my charge against thee, in the ●ight of any, who rightly understands the controversy betwixt thee and us, but rather is an adding sin to sin, and a heaping up wrath unto thyself, against the day of wrath, and revelation of the righteous judgement of God; for the thing that was desired of thee by me, was, as thou behind our backs had devulged publicly in the Steeplehouse, that our principles and doctrines was Popery, That thou would give us a fair Meeting, where all might hear the discourse betwixt theridamas and us; And if thou could by the Scriptures prove our doctrines to be Popery, or contrary to the Scriptures, and destructive to men's Salvation, then would we lay them down; if not, (but we on the contrary, could manifest our doctrines to be truth, and according to the Scriptures) then as thou had publicly spoken against our doctrines calling them Popery; thou shouldest publicly confess thy fault; and this was the substance of what I said to thee in the street of Kendal; and thou being not able to manifest that to be true, which thou had publicly asserted concerning our principles and doctrines, this charge is still good against thee, till thou publicly acknowledge thou hast wronged us.  
And whereas thou further sayest, in these doctrines which are peculiarly Rome's, doth the doctrines of the Quakers conspire, and may therefore be called Popery without falsehood.  
Answ. I say of this as of the rest of thy slanders, that it is altogether untrue, for no doctrines do we preach and hold forth, but the doctrines of the Gospel of Christ; and for the defence of them and manifestation that they are true against thee, and all that oppose them; we can bring pertinent testimonies out of the holy say of the Prophets, Christ and his Apostles Words, who preached the same Gospel and Doctrines before us; and no doctrine of ours, if rightly stated, and as we preach them, hast thou paralleled with the Papist and their doctrines, but thou mightest as well have paralleled the doctrine of the Apostles, with the doctrine of the Papist, as it will after more fully appear in our own stating, the vindication and proof of our doctrines to be true, which thou hast not, neither ever canst confute or disprove by the truth or Scriptures; Therefore thy slander of our doctrines will return back upon thyself, having replied against some of thy slanders and untruths, cast upon us and our doctrines; I shall go on to the right stating, and more full manifestation of our doctrines, to be the sound and wholesome doctines of Truth; though thou hast paralleled them with the Papists, that it may appear more fully, that wherein thou hast paralleled our doctrines, with any thing they say which is truths in themselves, thou might as well a paralleled the Apostles with them, because they may hold some of the same truths in the unrighteousness which the Apostles held forth, and we hold in the righteousness, and thou thyself confesses they hold some truths.  
I. Doctrine, that light which John came for a witness of, that all men through his testimony might believe, which doth light every man that comes into the world, which is Jesus. Is sufficient to convince of sin, and lead to repentance all them th●… to his call hearken; and is able to save to the utmost, all them that his light, love and obey; for the Author to the Hebrews, speaking concerning Jesus the true light of the world; that lighteth every man, saith he, being made perfect he became the Author of Eternal Salvation to all them that obey him, Heb. 4. 9 Wherefore he is able also to save them to the uttermost that come unto God by him, Heb. 7. 25.  
II. Doctrine, we say that the perfection of the Saints was and is attainable in and through Christ, even while they were and are upon the Earth, or else the work for which the true Ministry was given, had been void, if the work for which they were begifted among the Saints, (which was, Ephes. 4, 11, 12, 13. For the edifying of the body of Christ, till they came all to the unity of the faith, and of the knowledge of the Son of God unto a perfect man, unto the measure of the Stature of the fullness of Christ.) Can not have been accomplished while they were upon the Earth, but Saints are redeemed from Sin, and have escaped the pollutions of the world, and by the word of God are sanctified according to what the Apostle saith, 1 Cor. 6. 11. Such were some of you, but you are washed; but you are sanctified, but you are justified; in the name of our Lord Jesus, and by the Spirit of our God. And Judas in his general Epistle to the Saints, saith, they are santified by God the Father, and preserved in Christ Jesus; And the Author to the Hebrews speaking of himself and the Saints, saith, by the will of God we are sanctified, through the offering of the body of Christ once for all, Heb. 10. 10. And the same Author saith in the 14th of the same chapter, by one offering he hath perfected for ever them that are sanctified, and yet he and the Saints that was sanctified and perfected for ever, even while they were upon the earth, and preached it, and exhorted the Saints to press after it, were not Papists, nor rightly could be compared with Idolators in their Generation; no more can we that preacheth perfection, and exhort to press after it, and believe it to be attainable in and through Christ, be rightly compared to the Papists in our Generation.  
And as concerning the third, which thou states as out of our Doctrines, in which thou compares us with the Papists, we do deny it; it is not any of our Doctrines, either held or preached by us, as thou hast stated it; and in stating, that we hold Justification by obedience, thou hast not done honestly; was not thou formerly answered? that we are not justified by any obedience that is of the Creature, but by the free gift of God in Christ. Therefore I further say, that we are not justified by our obedience, or for our obedience; but in and through the Lord Jesus Christ to whom we are obedient.  
Whereas thou further saith, and eminent speaker among them in the hearing of multitudes, asserted, that the righteousness that was wrought by the Power of God in the hearts of the Gentiles, mentioned Rom. 2. 14. 15. is a righteousness whereby they were justified in the sight of God; Answ. To this I say concerning the Gentiles, in doing well and working righteousness, they were accepted and justified in the sight of God, according to that of the Apostle, where he saith, God is no respecter of persons, but in every Nation he that fears him and worketh righteousness is accepted with him, Acts 10. 34. 35. Whereas thou sayest in the hearing of multitudes, why dost thou call so few people as were there multitudes, except thou would have some to believe, thou gave us a fair meeting in some public place, which thou denied to do, though much urged to it, but it is no wonder seeing thou had accused our doctrines to be Popery, and our practices to be fetched out of the rules of Popish Monks; altogether without any true ground, as is and will be fully manifest by the proof of our doctrines to be sound and true, and our practices to have example among the Prophets and Ministers of Christ.  
And whereas thou accuses James Naylor in the fifth page of his Book, tituled The salutation to the Seed, To say the Doctrine of Faith is the work of the Devil.  
Answ. Thy Accusation is utterly false, as that page of his Book, and all that reads it may bear Testimony against the●.  
And whereas in the fourth thou speaks of Judas, Being a godly man until Christ gave him the Sop, the Devil thereupon entered into him.  
Answ. In that thou hast stated these words again thou hast not done honestly, because thou hast formerly been answered, that we did not own this Principle as it is stated, (to wit) That Judas was a godly man till he received the Sop; and we had ground for the denying of this Principle and others as they were stated, because the young men themselves did affirm, they were not so written as they spoke them; but this we do affirm, that Judas who was numbered with the Apostles, and had obtained part of the Ministry, and others fell away; as we can fully prove by the Scriptures of truth, where it is said Acts 1. 25. That he may take part of this Ministry, from which Judas by transgression fell; and Heb. 4. 5, 6. and 2 Pet. 2. 20, 21, 22. where it it is said, It had been better for them not to have known the way of Righteousness, then after they have known it, to turn from the holy Commandment delivered unto them, but it is happened unto them according to the true Proverb, the Dog is turned to his vomit again, and the Sow that was washed to her wallowing in the mire; more Scriptures might have been mentioned, as Ezek. 18. 24. and others; but by the mouth of two or three witnesses every truth shall be confirmed, but these Scriptures I have not asserted, to plead for falling away from grace and truth, but to bear witness to the truth of our judgement in this particular, and to manifest the wickedness of our adversary, who counts that Popery, that is plain Scriptures, as some of which he himself hath quoted, doth bear testimony; but it is no wonder, seeing he saith, the proofs themselves which is Scriptures, is fetched out of the Council of Trent, Bellarmine and others.  
Fifthly, that Pagans, and Turks, living justly and honestly, may be justified and saved.  
To which I say further, that there is no respect of persons with God, but in every Nation, whether they be Jews, or Gentiles, Turks, or Pagans, yet if they fear God and work righteousness, of him they are accepted, and whether he be a Turk, or Pagan, if he come to believe in Christ, and follow his Spirit and light, which leads to live justly and honestly, he may be justified and saved in and through Christ; And this doctrine is no Popery, nor rightly can be paralleled with theirs, any more than the Apostles doctrine; was to be paralleled with the Papists, Acts 10. 34. where Peter saith of a truth, I perceive that God is no respecter of persons.  
Sixthly, where thou sayest, there is no absolute decree of Election, and reprobation from Eternity, and sayest, see a late Confession of Faith by Burroughs.  
To this I say there is no such position in his confession of faith, as thou here hath asserted; but that we do believe that their is a state of Election and Reprobation, as is there confessed, and faithfully acknowledged.  
Seaventhly thou sayest, that the Scriptures are not the Rule, this is charged upon them by the Ministers of Newcastle, as thou sayest.  
To this I say, as many as are begotten of the immortal seed to a lively hope, by the word of God which abides for ever; are his sons and children, and such are led by the Spirit of God, and it is their rule and not the letter; Rom. 8. 14. and yet such are not Papists, nor to be paralleled with Bellarmine, who shows the Scriptures are not necessary, for they acknowledge that they are necessary, that the man of God may be perfect, and throughly furnished, unto all good works, 2 Tim. 3. 17.  
Eighthly, thou compares us to the papists, for saying the baptism of Infants is not to be proved by the Scripture, and quotes Bellarmine for calling it a tradition, that's no no where written.  
To this I say though we are no Papists, yet I believe that Bellarmine confesses in this thing more truth than thou, for it is very like it is a tradition, which in its beginning was instituted by the Papists Church; yet however this I am sure of, that it is not recorded in the Scriptures of truth, that ever God commanded it, or any of his Ministers whom he sent forth practised it, therefore the Papist and thou that preaches it up as an ordinance of God, is required to prove (if you can) when God ordained it, or any of his Apostles practised it, and if you cannot, Confess you have taught for ordinances, men's traditions, and seeing the Papists do confess it is a tradition, well may you Protestants do the same, for you had the practice of sprinkling Infants from them, and in this you have drunk the whores cup.  
Ninethly, whereas thou sayest, that one day of seven which we call the Lords day, is no more than any other day, and that it is without divine Authority.  
To this I say further, there is no command of God in the Scriptures, for observing the first day of the week as a Sabbath of rest, by ceasing from all bodily labour, of man servant, or maid servant, cattle and stranger that is within our gates, as there was a command of God to the Jews to observe the seaventh day, and keep it holy to the Lord for a Sabbath of rest to them; their sons and daughters, man-servants, and maid-servant, , and stranger, that was within their gates, which Sabbath unto them was a sign: and thou further sayest, we make it Tipecal, in which thou compares us to Bellarmine, which comparison is altogether unequal, for though Bellarmine counted it Tipical, yet we make it not Tipecal, for it was the seaventh day, and not the first day which we say was a sign: and concerning the first day of the week, if thou hold that it was commanded by divine Authority, as the seaventh day once was; when thou writes again, show when it was commanded, and where the holy Scriptures testifies of any such Command.  
Tenthly, whereas thou sayest, that we say the Lords Supper as administered in your Churches, is nothing but a bit of bread and wine, and that we speak scornfully of it.  
To this I say, when thou writes again, I desire thee to show us an example if thou canst, where ever the Apostles and true Church met together in a Steeple House, or Idols Temple, and broke bread in such a form and manner among unconverted people as you do? calling it the Lords Supper, or a Sacrament? but the Lord's Supper, which is so in truth we do freely own; and whereas thou compares us with the Papists, in saying, we speak scornfully of that which you call the Lords Supper; in this I say, thy comparing of us with them is altogether unequal, for we do not speak scornfully of it; but where we see either the Papists, or you in an error, we do rather pity you than scorn you; and desires that you may be recovered out of all error, and be saved in the day of the Lord; yet we do despise and reject the vain traditions of men, which is practised for the worship of God by you.  
Eleventhly, thou sayest, that we affirm that Protestants Ministers, are no Ministers of Christ, that we use the vilest Language against you; that we can invent, deny your call, and say you came from Rome, etc.  
Answ. If thou meanest by Protestant Ministers; of such of you, as seeks for your gain from your quarters, and Preaches for hire, and makes a bargain for so much a year, these practices, being the same as the false Prophets and Papists are in, doth in some measure demonstrate that your beginning was from Rome, for no example can you show for those practices aforementioned, among all the Holy Prophets or Ministers of Christ, that have been since the beginning.  
And whereas thou sayest, that we use the vilest language that we can invent against you.  
I Answer, this is utterly false, for no vile language do we use or invent against you; but the language of truth, telling you plainly without flattering of the evil of your ways, that you may repent, and in thus doing we have the holy Prophets of old for our example.  
Twelfly, that we have the same spirit of infallibility, that the Apostles had.  
To this I say further, both we and all God's children, who are of the little flock, have the same Infallible Spirit, according to its measure and manifestation, which is given to every child of God to profit withal, 1 Cor. 12. 7. and both thou, and all that say they have it not, but counts it Popery, for any to confess they have it, art so far from being a Minister of Christ, that both thou and they that have it not, are not yet of his flock, for the Apostle saith plainly, if any man have not the spirit of Christ, he is none of his, Rom. 8. 9 and yet he was no Papist, nor with them to be paralleled, no more are we that confess we have the Spirit of Christ.  
I having rightly stated, and vindicated our doctrines against thy slanders, and proved them by the holy Scriptures to be the wholesome and sound doctrines of the Gospel; I shall go on to lay open, and reply against thy slanders and falsities concerning us, in which thou hast compared us with the Popish Monks; but it had been more wisdom, and more like a Minister of Christ, to enquired truly into our practices, before thou had given judgement upon us, or have compared us to the Popish Monks, in whose discipiline thou sayest, we seem to be admirably instructed, as will appear by thy following parallels.  
Answ. those false parallels, and thy unrighteous judgement of us without knowledge, will not make it appear that we are instructed in the practice and discipline of Popish Monks; whose practice and discipline we deny, but rather will discover thy folly, and manifest thy unrighteous judgement concerning our practices; for which we have example out of the holy Scriptures.  
First, thou sayest, we lay much stress upon mean and plain Apparel.  
Answ. Thou hast altogether missed in this thy judgement of us, for no stress do we lay upon any visible thing for salvation; but in and through Christ only and alone, have we Salvation and life Eternal; and as for apparel and raiment we take no thought, and whether it be mean or not mean apparel which the Lord affords us, with it we are content, yet our Religion that we are of, doth keep us out of the vanities and pride of the world, of which their foolishness in apparel doth many times signify.  
Secondly thou sayest, that we practice silence, especially at some times, and lay much of our Religion upon it.  
Answ. Thy judgement in this thing; as in many others altogether false, for our Religion did we never lay upon silence, yet we have practised, and do practice, waiting in the will and council of God, until his mind and word be revealed to us, whereby we may edify, and build up one another in the most holy faith, upon that foundation of the Prophets and Apostles, Christ Jesus himself being the chief Corner Stone.  
Thirdly thou sayest, that we practice fasting much, in our entrance upon this way, and afterwards as a special means of spiritual knowledge, viz. James Parnell in Colchester Goal.  
Answ. That we have practised fasting and prayer, that we shall not deny but freely confess; yet in so doing, we are no more to be compared to the Monks, than was those holy men to be compared with them, (to wit) David, and Daniel, and many others that might be Instanced, Psal. 109. 24. where David saith, my knees are weak through fasting, and my flesh fails of fatness, and Dan. 10. 3. where he saith, I eat no pleasant bread, neither came flesh or wine within my mouth, neither did anoint myself at all, till three whole weeks were fulfilled; these holy men, and many more have we for our Example, which if they were now upon Earth, would be judged to be Popish Monks, by that spirit which now judges us, and thou sayest, afterwards as a special means of spiritual knowledge.  
In this as in the rest, thou hast given false judgement altogether, though we have practised fasting and prayer; yet we never esteemed it, as the special means of spiritual knowledge. And whereas thou further speaks of James Parnel, in Colechester Goal; To this I say, the blood of the Innocent servant of the Lord, will come upon this Generation of hireling Priests, and envious Teachers, who hath been a great cause of stirring up the Magistrates, to all the persecutions and sufferings, that have been afflicted upon the servants of the Lord, who have not counted their lives dear unto themselves, that they might finish their course with joy, and testimony, which they had received of the Lord Jesus, but have even laid down their lives, as a seal of their testimony, as James Parnel, and others.  
Fourthly thou sayest, we run up and down naked, though not constantly, but at sometimes.  
Answ. I say, thou canst no more truly compare them that have gone naked in obedience to the command of the Lord, for a sign and a wonder unto the world, (whose false coverrings must be stripped off, and all their secret evils manifest, and their shame made openly to appear) to the Grandfather of the Jesuits in this age, than thou canst compare, Isaiah and Micah, true prophets to Idolaters in their age, who went naked and barefoot three years, for a sign and a wonder upon Egypt, and Ethiopia, Isaiah 20. and the true Prophet Micah, who said, I will wail and howl, and go stripped and naked, Micah 1. 8.  
Fifthly thou saith, we cast off respect due to our Parents and Relations, witness the complaint I have heard of some of their Parents against them.  
Answ. Whatsoever thou hast heard, The practice of the obedience of many children to their Parents, may be a witness against thee; that they do not cast of the respect due to their Parents and Relations, many of their Parents would even testify the same, that their children who walks in the truth, unto them is not disobedient.  
Sixthly thou sayest, we ascribe great perfection to ourselves, calling all other men the men of the world, but saith, they themselves are perfect.  
Answ. This assertion of thine concerning us, is absolutely false, as thy others hath been; for unto self, or ourselves, we do not ascribe any perfection, but say that perfection is attainable, in and through Christ only, who teaches us, and all that follow him, to deny ourselves, though thou hast said concerning us, that they themselves are perfect; and hast asserted that thyself, for which thou would condemn us, of which we are not guilty, and so this slander of us will return back upon thyself, (that we ascribe perfection to ourselves) as the others hath done.  
Seaventhly thou sayest, Quakers lay claim to vision and Revelations, and boasts more of inward spiritual discoveries, than other men.  
Answ. We must confess, that we have seen visions, and have had revelations, by which the mind of God hath been known, and the things of his Kingdom opened to us, and in us, yet hast thou no more true ground to compare us to Monks and Nuns, because we have had true visions, than thou hast to compare Abraham and Jacob and others, to the Monks and Nuns; for the word of the Lord came to Abraham in a vision, saying, I am thy Shield, and exceeding great Reward, Gen. 15. 8. 1. and the vision of Isaiah the Son of Amos, which he saw concerning Juda and Jerusalem, Isai. 1. 1. but thy saying, that we boast of more spiritual discoveries than other men; It is utterly false, for of such things we do not boast, and thou goes on telling of one grossly dealt with by an evil spirit, and thou sayest, witness John Gilpin, To this I say, all lying visions and dreams, and such as are dealt with, and led with the evil spirit, as was John Gilpin, we do deny; for he never was of us, but a profane man of the world, and one with the hirelings against us.  
Eightly, thou sayest, they place their Religion in mere circumstances and formalities, leaving off of hattbands, ribbons, lace, thou-ing persons, but are wanting, in the true esteem of the true practice of Religion.  
Answ. Thy assertion, that we place Religion in those things aforementioned, is utterly false, as the rest of thy assertions of us, and our Religion hath been; for our Religion is not placed in Circumstances, as thou hast falsely asserted, but in the Power of God, by which we are kept unspotted from the world. And whereas thou accuseth us, to be wanting in the esteem of true practices of Religion; when thou writes again, set down in particular what those practices are, which thou calls, or can prove to be the true practices of Religion, which thou accuses us, to be wanting in the esteem of.  
Ninethly thou sayest, they carry a show of self-denial, abnegation of the world, contempt of riches, envy against the Ministers of Christ, for having maintenance, as if themselves had nothing; yet thrives fast, pays their debts, makes purchases, gets good Estates, wear of late rich .  
Answ. Thy assertion in this is utterly false, as the rest have been, for we do not envy against the Ministers of Christ for having maintenance, but acknowledge that they that preach the Gospel may live of the Gospel, according to God's Ordinance, and they that sow spiritual things, may reap carnal things; but having food and raiment, are therewith to be content, and there is no example amongst them, for being hired at a Parish, or making a bargain for so much as fourscore, or a hundred pounds, more or less as they can get it by the year, or tithes of all the people possesses, as the hireling Priests and Papists in England have done; and for thy saying, they thrive fast, and paying depts, and gets good estates; to which I say, when thou writes again, instance one that is owned as a Minister amongst us, (that through gain made of the Ministry) who had nothing, that hath done any of these things aforementioned, and till then, let this slander return back upon thyself, as the rest have done, and if God bless any of his people with outward increase, why dost thou envious wretch reproach them because of God's mercies? Thou sayest further, that we wear rich . To this I say, how fully hast thou contradicted thyself, in the first of thy assertions, in which thou paralleled us with the Monks, in thy saying, that we lay much stress upon plain and mean apparel, and now hast so far forgotten thyself, that the same tongue saith now, we wear rich , but in this thy envy against the truth is manifest; and however they go that walk in it, whether well in , or mean in , it will not please thee, nor the envious generation that loves not their neighbour as their selves.  
And further thou tells, of having stocks of money; out of which thou supposes we have great and large sums, when we have a mind to travel.  
To which I shall answer, thy supposition is false, as the rest of thy say have been; and if there be any such thing as stocks of money for the maintaining of the poor, and other necessary uses among Friends; is not this of good report, and like Saints, more than they in your Churches, where your Members is like to starve, and begs?  
Tenthly thou sayest, we are a seduced people, and active in seducing others, being ignorant and unlearned, yet an importunant, and unweared people, compassing Sea and Land, to make one proselyte, yet not for themselves, but for those Sophisters of Rome, whose factors they are.  
Answ. This is altogether false, as the rest of thy slanders have been, for Rome's Factors we are not, nor for them do we make proselytes.  
And for thy saying, that we are a seducing people, and acting in seducing others; I Answer, this is altogether false, as thy other assertions concerning us hath been, for we are not seduced, nor active in seducing others; nor yet ignorant and unlearned in the things that appertains to God's Kingdom, our Salvation, and the Salvation of them that hears us.  
Eleaventhly, thou sayest, now I hope I have made it evident, that the hand of a Jesuit is in the Quakers Religion; how could they else be so well versed in their absurd doctrines?  
Answ. The hope of the hypocrite is vain, and his trust is like the spider's web, for thou neither haste, or can manifest the hand of of a Jesuit to be in our Religion; nor any doctrine that is truly ours, hast thou manifest to be absurd, or proved to be contrary to the truth and doctrines of the Gospel of Christ; But it is manifest, thou art versed in the Papists writings and doctrines, otherwise thou could not have stated so many of them, and their practices; therefore thy saying that we are versed in their absurd doctrines, is false, and may return upon thyself, who art guilty therein: and thou goes on saying, I will conclude with a re-inforcement, of my dissuasive of you, from their doctrines and practices; They are from Antichrist, therefore avoid them.  
Answ. Our doctrines, which is the doctrines of truth, and our practices, for which we have example among the Prophets and Ministers of Christ; all the lies and slanders, which thou and all the Merchants of Babylon can cast upon us, or upon our doctrines, cannot dissuade from our way, (which is the way of God) any of them who hath the least measure of true knowledge; therefore the adding thy reasons, as thou calls them, to imprint in people, a deep hatred against our way, which is truth, shall not be effectual, for thy refuge of lies shall be swept away; and unrighteous slanders turned back upon thy own head, in the dreadful day of the Lord when he rewards thee, and all the wicked according to their do.  
In the first of thy reasons, thou sayest, they are miserably divided among themselves about their principles.  
Answ. This is false, for we who are in the truth, and walks in the light, have unity, and are not divided amongst ourselves about our principles; though we did deny several of those things, as they were stated, having good reason so to do, because they were stated in thy manner, and as thou our adversary pleased to state them and the young men affirm not in the very same words, and form as they spoke them. Whereas thou sayest, the fourth of these reasons was again owned in a discourse, (viz) that we are justified by obedience; To which I say, it is utterly false, for no such thing was owned by any of us, neither of it was there any discourse betwixt thee and us that day.  
And whereas thou further calls it a contradiction, to say that every man is lighted with the true light which is Christ. And yet not spiritually enlightened with the knowledge of God.  
Answ. In this, thy ignorance, and want of understanding in the things of God, is manifest; in calling that a contradiction, which is no contradiction; for both these say in effect may be proved by plain words of Scriptures, as John 1. 9 where it is said, that was the true light that lighteth every man that cometh into the world; and Jeremiah saith, pour out thy wrath upon the heathen that know thee not, Jer. 10. 25. So it is evident, that the heathen know not God, therefore may it truly be said, without contradicting John's testimony, that every one is not enlightened with the spiritual knowledge of God, though that testimony is true, that saith, the true light that lighteth every man, yet every man doth not believe in, and receive the light which manifesteth those evil deeds, for which he is reproved; therefore every man hath not the knowledge of God, because some rejects his Light which would give the knowledge of him.  
And thou goes on and sayest, their doctrines which they broach with confidence, among their silly credulous followers, they will not dare to own before others.  
Answ. For our doctrines and testimonies, that we have given of Christ the true light of the world, we both dare, and have openly owned before the world; Therefore, this accusation is utterly false, and no true ground thou hast to say so concerning us; but thou mayest imagine thou hast some ground, because we would not be tied to express ourselves, concerning the light in such a way and manner, as thou would have prescribed to us, or have our principles stated in a form of words, to which thou would have limited us.  
And thou goes on in thy false accusations, saying, that which hath been vainly attempted by Antichrist, is their very design, if accomplished; do but think how the Papists would rejoice in it.  
Answ. That which hath been attempted by Antichrist, is not our design; neither in the accomplishment of our ends and desires, will either he or the Papists rejoice; for our ends and and desire is, that people may be brought from under Satan's dominions, and led out of the Ignorance and gross darkness, that hath long covered the inhabitants of the earth, into the true knowledge of the living God, that they may him worship and glorify, in spirit and in truth.  
And in the fourth, thou sayest, they never yet that I have heard of, did oppose any of those fundamental truths we have preached unto you.  
Answ. In this thou hast cleared us from the great slander, which in the former thou cast upon us, for we never did, nor do oppose any fundamental truths, though both you, and the Papists, may hold them, and preach them in the unrighteousness. Thus contradicting of thy false say, in thy third reason thou hast cleared us, and so what hath been attempted by Antichrist, and false Ministers against fundamental truths, was never our design, as thyself hast confessed, that we never opposed any fundamental truths that ever thou heard of, yet though we have not opposed any fundamental say of Christ and his Apostles spoken by you; yet we have opposed those fundamental errors spoken by you; as witness that fundamental errors spoken by thee, in our conference at Kendal, (viz) that there is in every man a natural light, that gives them some measure of the knowledge of God.  
And this I did oppose thee in; and shall bear my testimony against it, for it is an error in the fundamental, even in that which concerns the eternal life of souls, when time shall be no more: for if this were true (viz) that every man by a natural light hath a measure of the knowledge of God; then everyman had eternal life, & all drunkards and profane persons upon earth, were in a state of happiness.  
And as concerning thy reproachful say in thy Epilogue, thou calls us the Pope's very Pedlars, to sell off his corrupt wares in stalls, which would never off in shops.  
Answ. Thy jeers, and unrighteous say concerning us, will return upon thy own head; for the Pope we deny, and his corrupt wares we deny; amongst us neither his nor thine, is of any estimation, but me thinks thou and thy brethren, who have been made Ministers by natural educacation, and humane learning and arts, and having got the Mass-house, which originally appertaining to the Papists, which they founded and consecrated for their Idolatrous worship, in which you now sell your wares, for which you receive the same price and wages, which was once esteemed due to the Pope, and his Clergy: therefore if any in the Nation be his Pedlars, Mountebanks, and drudges; you are to be suspected.  
And thou further sayest, I might have filled sheets with their fastings and visions, and impulses to strange actions.  
To this I say, when thou writes again, say all that thou canst concerning our fastings and visions, and cease to slander in the dark, by which thou endeavours to persuade the Ignorant, that thou could manifest some great evils concerning our fastings and visions.  
Whereas thou speaks of impulses and strange actions:  
To this I say, impulses and actions, that is out of truth and Power of God, is denied by us, and all that is exercised therein.  
And thou further sayest, do you of this place consider, and such of you as have been former professors, look back to your profession; your Apostasy hath been the grief of many.  
To this I say, how can there be an Apostasy, and falling from the truth, of any, if they never have been in the truth; and though the people of God at Kendal, that is gathered from the false Shepherds and hirelings, be not fallen from the Truth and Grace of Christ; yet thy speaking that they are Apostatised, and bidding them return from whence they are fallen; doth clearly demonstrate that thou admits that their may be a falling away; which is the very same thing, that thou hast denied of ours as an error; and for asserting that some fell away; thou hast compared us to the Papists; canst thou behold this again, and not see thyself in confusion, one while building up, and another while throwing down? for if thou dost not believe that their can be a falling from true grace; why dost thou exhort them to return, from whence thou sayest they are fallen?  
A few Questions to thee William Brownsword, who sayest our doctrines are Popery; which we have proved by the Scriptures to be the doctrines of truth, and can no more rightly be compared to the doctrines of the Papists, than the doctrines of the Apostles can be compared with the doctrines of the Papists: Therefore thou art desired to answer these questions, in plainness, without shuffling or evading; that so the ground of thy judgement may be more fully manifest to all. And what reason thou hast to parallel our doctrines and practices, with the doctrines and practices of the Papists: Seeing we of all people do not only testify against the corrupt doctrines, and practices of the Papists in other Nations, but also against the Relics of Popery in this Nation, that is found amongst the hireling Priests and Ministers, that is made by the will of man, and not by the will of God, and gift of the Holy Ghost.  

I. Query. Whether it is Popery to affirm, that Jesus the true light doth light every man that comes into the world, yea or nay?  
II. Query. And whether it is Popery to affirm, that the true light of the world, that lighteth every man, which is Jesus, is sufficient to lead to repentance, and save them that believe, yea or nay?  
III. Query. And whether Christ Jesus, may not be as truly preached in this age, the leader of mankind out of Ignorance and darkness; under that denomination, and by that name, the light of the world? as by any other name under which the Prophets, and apostles preached him in ages past, yea or nay?  
iv Query. And whether it was, and is popery to affirm, that ever the Saints was, or can be perfected while they are upon the Earth, yea or nay?  
V Query. And whether it is Popery to affirm, that Christ Jesus who is made of God; Righteousness to the Saints, is within them the hope of Glory, yea or nay?  
VI Query. And if Christ Jesus, God's Righteousness, be in Saints the hope of Glory, then is it Popery to affirm, that the righteousness through which Saints is justified, is revealed within them, yea or nay?  
VII. Query. Whether it is Popery to affirm, that some that had known the way of Righteousness, and tasted of the good Word of God, did fall away, yea or nay?  
VIII. Query. And whether it is Popery to say, That none is shut out, and reprobated to damnation and misery before they were born?  
IX. Query. And whether it is Popery to affirm, That the holy Scriptures are not the Rule of unbelievers; seeing thou seemed to blame some for saying, It was not?  
X. Query. And whether it is Popery to affirm, That God hath not commanded the Gentiles to observe the first day of the week for a Sabbath of rest; as he once commanded the Jews to observe the seventh day for a Sabbath day of rest, yea or nay?  
XI. Query. And whether it is Popery To deny, that God commanded the Baptism of Infants? Or that ever any of his Apostles practised it? Or that the Scriptures of truth testifies of it, yea or nay?  
XII. Query. And whether it is Popery to affirm, that the Scriptures of truth speaks not of a Sacrament, which you and the Papists so much plead for, yea or nay?  
XIII. Query. And whether it is Popery for to affirm, that they are no Ministers of Christ, which seeks their gain from their parishes and quarters; Preaches for hire, Divines for money, and makes a bargain for so much by the year, though amongst you such may be called Protestant Ministers?  
XIV. Query. And whether all are Papists, that confess that they have, and are led and taught, by the Infallible Spirit of Christ, yea or nay?  
XV. Query. And whether all are Papists, that go in plain and moddest apparel; without ribbons and lace, and such like costly array? which serves only to please the vain mind, and to satisfy the lust, which leads the creature from God, and is of the world, seeing for going in mean apparel, thou accused us to lay much stress upon it, and compared us to the Monks?  
XVI. Qu. And whether they are all Papists that met together in the Name of the Lord, and in silence waits in his counsel, till his mind and Word be revealed, whereby they may edify one another, seeing for meeting sometimes in silence, thou hast accused us, to lay our Religion upon it, and compared us to the Monks?  
XVII. Qu. And whether all that have, and do use fasting and prayer, be Papists, yea or nay? Seeing thou hast compared us to the Monks for fasting, and also hast falsely said, we use it as a special means of spiritual knowledge.  
XVIII. Qu. And whether all that have gone up and down naked, have been and are Papists, yea or nay? Seeing some among us have been commanded to do so, for which thou compares us to the Papists?  
XIX. Qu. And whether all that have ceased to wear Ribbons and Lace upon their apparel, which is not needful, and do not respect persons, which saith Thee and Thou to rich and poor, are Papists? Answer in plainness yea or nay? Seeing thou hast falsely accused us for so doing, to place our Religion in circumstances, and compared us to the Papists.  
XX. Qu. And whether it is not confusion, to say we lay much stress upon mean and plain apparel; and yet a little after to say we wear rich ? Answer in plainness, yea or nay?  
XXI. Qu. Whether all are Papists that have gone through several Countries, preaching the glad tidings of Salvation, and yet have not fainted, yea or nay? seeing for being unwearied, thou compares us to the Monks?  
XXII. Qu. And whether the things before queried, doth rightly denominate a Papist, and is the ground of his being so called? Answer in plainness, yea or nay?    

A Postscript. To William Brownsword, and his Parishioners in Kendal.  
AS concerning thy book sent abroad by thee in opposition to the Lords Truth and his People, we have seen, read, and considered, and do find it light and empty, and a dry confused piece, even as a little old scrap of Babylon's treasure, worth nothing at all, except to show the Author's weakness and ignorance, and to give occasion against himself, that he may be beat with his own weapon: and certain it is, that his work (his Quaker-Jesuite I mean) will not effect the end and purpose intended by him) but the Lord shall turn the end backwards upon him, and by that through which he hath thought to dishonour the truth, and to make it odious among people, even thereby shall the truth gain an advantage, and appear in more beauty, and be more desirable unto many, so that thy evil intent shall redound back upon thee; and doubtless some of thine own Flock, when they have compared thine with its Answer, they shall see the weakness and wickedness of the one, and the truth plainly proved in the other, and the disadvantage will be thine; for alas thou art a weak man, and many of thy Brethren in iniquity, to whom thou canst not be compared for matter of wit and subtlety, but art short of them, even as an Infant is of a man, and they have appeared in much more fair means and politic way than thou hast done, and yet their work, brought forth in the height of great wit and knowledge, have been rejected by us, and through the Wisdom of God confounded, and their bravest work taken as our spoil of Babylon's treasure; and then how shouldst thou and thy weak silly piece be otherwise than trampled under our feet? and what art thou feeble child of Babylon that thou shouldst thus adventure to come forth into public view, wrapped in an old threadbare garment; (Quaker-Jesuite Popery in Quakerism, etc.) and under this hast thou covered a malicious heart, which the Lord will judge, and bring thee to feel the weight of thine own iniquities in his dreadful day.  
Alas friend, we are far otherwise known through this Nation, and about Kendal especially, we are known to be none such as thou hast falsely reputed us, not Papists; but on the contrary, we are known to be such who have many of us zealously professed the Lord, and earnestly sought after him, even from the days of our childhood, and if any have whereof to glory in matter of outward profession, we might have something to say, as being such who desired after God, in our souls, in much sincerity of heart, and worshipped him after the strictest manner than held forth, and this from our Infancy; and upon what ground thou should charge us with being Jesuits and Papists, I know not, except it be to prove and show thyself both ignorant, slanderous, and ridiculous amongst thy own hearers, who doubtless some of them may say, we know they are not such as thou hast said, and the Witness in their consciences may prove thee a liar, and out-date thy book as an old Almanac, ●it for the fire; and thou hast wholly miss thy mark, if thou thoughtest to lay a stumbling-block before thy Flock, concerning us, by this means of accusing of us falsely, this shall do thee no good, but turn to an offence against thy own self; and as thou thought to do to others, so shall it be done to thee, and thou and thy work shall be rejected; the one as ignorant and vain, the other as ignorance and vanity, for we are known to thy hearers to be neither Jesuits nor Papists, but they can tell that thou art a false accuser in this, And for thee to accuse us where we have been so well known, renders thyself both ignorant and hateful; And it doth many ways appear, That we are not Papists, partly as I have said we were not such in the days of our Infancy, neither educated nor practised therein, but were zealous against Popery, even from our childhood, as the People of Kendal very well knows, who can witness for us, and against thee, that we were neither such, nor yet lovers of them, but were altogether zealous against them from our childhood, as I have said.  
And it is evident, we have been no such since we were reproached by the name of Quakers, for we have given divers testimonies by writing in divers particular books, which I might mention against the Church of Rome, as knowing Her not to be the true Church of Christ, but a false Church, made up of Apostates originally, and being Idolators in their Worship, Church, Ministry, and whole Religion, this testimony we have borne at sundry times, and upon divers occasions; sometimes we have given our testimony by writing against them, plain affirmations; and sometimes in answer to their writings against us, and divers of us have been moved to go into their Dominions, and declare the Word of the Lord against their Idolatryes.  
And also divers of our friends forbearing their witness against the Church of Rome, have suffered great and cruel things, some until death, and some at this day are in their Inquisitions and Goals, and under suffering by them, even for this cause, for we have a large testimony and witness to give against the Church of Rome.  
And by what we have testified in word and writing, and by what we have suffered from them for so doing, it well appears, that we are not Jesuits nor Papists; and with what face thou could accuse us, it makes us to wonder at thy impudence, seeing thou hast so little ground for it, but hast upon thy malice thus falsely accused us, without any just cause at all; but this thy work which thou hast done, shall return into thy own bosom, with the reward of Judgement, except thou repent, and sin no more.  
Yes, but sayest thou, you are Papists, for why? Such and such doctrines and practices you hold forth, and the like is held forth by the Papists, and this proves that you are so.  
Answ. Alas friend, thou hast mightily discovered thy ignorance and folly in thus proceeding, and in thus judging; for doubtless the Papists may hold the profession of some truths in doctrines and practices unto this day, even as thy own Brethren did confess at a certain Meeting of Dispute, they affirmed to me, that there were many saving truths held by the Church of Rome; and seeing that they hold that Christ Jesus is the Saviour of the World, and that by him people comes to eternal life, and that he was born, and died, and risen again; and seeing they hold that Saints must deny the world, and forsake sin, and the evil of the world: These doctrines and practices, with many others, they do hold in words and appearance, which are saving doctrines and practices in themselves, though not to them; but because they hold these things, must the People of God either deny these doctrines and practices, or else be accounted Jesuits and Papists for holding of them? And would not this be unrighteous Judgement according to which thou hast judged us? But I must tell thee, we do hold the truth in righteousness, both in doctrine and practices, even upon this account, because the Spirit of the Lord hath, and doth lead us into all truth, both in doctrine and practices: And though the Papists may hold the profession of the same truth in words and outward appearance, yet this is no ground for us to deny the truth as it is in Jesus, nor yet a sufficient ground for thee to accuse us to be Papists; but because thou art both ignorant and wicked, therefore thou hast thus proceeded, and thy work is a very scorn to many that are not Quakers, and they see thy error and ignorance in thy proceed.  
And wouldst thou thus be dealt withal? And you Priests of England, shall we judge you according to thine own rule? might not I lay you to the line of Judgement? and may not I instnace many particular things both in doctrines and practices, which are held forth by the Ministers and Church of England, and the Jesuits and Papists they hold the very same? and shall we therefore conclude lawfully, that all the Ministers of England and their People are Papists? Oh man! behold thy folly, and what a snare thou hast laid for thyself, and how thou art fallen into the pit which thou hast digged for others. And further consider, some of those doctrines and practices which thou hast charged upon us, are provable and exemplary in the Scriptures, even by the Apostles who held forth and practised the same things, and because we hold and practise the same; therefore we are accounted Papists, from this rule, because the Papists profess the same; like as if it were error to say, Christ is the Son of God, because the Devil said so; and like as if it were an error to believe there is a God, because the Devils believe so; and by thy false proposed rule, thou might have proved the one as soon as the other, and thou might have said the Quakers are Devils, why? because the Devils confessed Christ, and they believe there is a God, and therefore they are devils; and would this be good Logic? And such is thy Logic, thou illiterate man: Why this is thy work, the Papists they hold such and such things, and the Quakers they hold the same, and therefore the Quakers are Papists: Behold the substance of thy work, thou vain man! thou, and thy work are both ridiculous to sober-minded people.  
Now indeed if thou couldst have instanced such doctrines and practices held forth by us, which the Papists do hold forth, which is neither provable nor exemplary in the Scriptures, than thy colour had been more fair, and thy pretence more spacious: But because thou hast truly instanced nothing against us, neither in doctrine nor practice, but what we can prove sufficiently by the Scriptures; therefore thy work is invalid, even to many that are not of us: For, say they, if this be Popery to follow the example of the Apostles in doctrine and practices, its better to be a Papist than a Protestant, for why? the Protestants holds forth many doctrines and practices which are not provable by the Scriptures: and I might instance in many things, that this is true, even that you Ministers of England doth hold forth in doctrine and practice, many things which is not provable by the Scriptures, but in some things even contrary to the Scriptures.  
And what if I should compare thee and thy Brethren in some of your doctrines and practices which you hold, and the Papists hold the same, which is not according, nor provable by the Scriptures, will not the conclusion fall upon thee and you, that you are Popish Jesuits, and like unto them; as instance a few things amongst many: you are made Ministers by Natural Learning and Languages, through the attainment of such Arts and Sciences at Schools and Colleges, which the Apostles were not, and not by the immediate gift of the Spirit of God, as the Apostles were; and in this very way and manner are the Ministers of the Church of Rome, made and sent forth. And moreover, by the Authority of the Church of Rome, and by the Papists were your Colleges builded and ordained for the very use and end which you make of them; and those Revenues, as Tithes, and other things which you yet uphold, even your orders, habits, and formalities at Schools, were given and ordained even in the days of Popery, and by the Whore of Rome's Authority; and you are in the very practice of that which they practised in this particular, and you hold up and maintain that which the Papists instituted and first ordained, and therefore are not you Papists and upholders of Popery, let the witness in every man's conscience judge, for you are doing and upholding the very same things which the Papists do, which the Apostles never did, and by thine own rule you are therefore Papists.  
Again, you are maintained in your Ministry by Tithes, Gleab-lands, Easter reckon, yearly stipends, and so much by the year, and settled in a Parochial way; and thus were never the Apostles, nor found in such practices; but the Jesuits and Papists, they are in the practice of such things that first instituted and ordained them in this Nation; and herein you follow their example, and not the example of the Scriptures; and therefore we may conclude that you are Papists, and follows their spirit, and you practise what they practised, even without any example at all in the Scriptures.  
Again, you sprinkle Infants, and says, it is the Baptism into the Visible Church, and Original Sin is thereby washed away, and it is a Seal and a Sign of Regeneration, and of the Covenant, and this practice and doctrine the Papists hold forth, and were indeed the first Founders and Ordainers of this practice and doctrine, and it hath never been proved yet to us from the Scriptures, but you hold it forth, and the Papists they hold forth the same; and therefore it may be concluded, that you are Papists, and yet upholds Popery, by these and many other things that I might mention, which you do, and the Papists do the same, and without any proof or example in the Scriptures, or any of the Apostles doth fully demonstrate, that you are more guilty of Popery than we are, and Popery remains yet amongst you, and these practices are but a few of many I might mention; and this is but a hint at things which more largely might be spoken to, and it is occasioned upon thee by thine own proceed.  
And I must tell thee, that you are a company of shameless men, to cry out against the Church of Rome, for is not She your Mother? and did not your Religion, your Church, and Ministry, and Worship, for the most part of it spring out of her bowels? Yea, it may easily be proved, that the general part of your Worship doth consist of such practices brought forth in such a manner as was first instituted by the Whore of Rome, both the practices themselves, and the very manner of their performances, and this may easily be proved; and therefore you are shameless men to cry out of your Mother who hath made such fair provision for you, She hath instituted and taught you a way for making of Ministers, and She hath instituted and taught you a way of maintenance by Tithes, and so much a year, and she hath provided you your very houses for worshipping in; for your Churches were her Mass-houses not many years ago: And thus She (the Whore of Rome, your Mother) hath made a large provision for you, She hath taught you a way of Baptism, as I have mentioned, and she hath taught you also the way of persecuting people for good conscience sake; it was She that killed and destroyed persons for good conscience sake; and it was She that forced and imposed Faith and practices upon people's consciences, contrary to the Spirit of God, which you Ministers yet practices in part. Many things I might instance to illustrate you to be like unto the Papists, and even such as have sprung out of the Church of Rome: But the Nation is begun already to see your shame and folly, and if I were silent, the Lord will not forget to repay his enemies with vengeance, and the day of the Lord is at hand, wherein his Judgements shall be known in the earth. And thus I have measured thee according to thy own rule, and I do leave it to the Witness of God in thy own Conscience, and to all thy Parishioners, to whom indeed I do wish well, and that they might come to the knowledge of the things that belongs unto eternal life, that they might be saved. And ye people of Kendal, and there abouts: Oh that you would consider! Oh that you would come to be taught of the Lord, and every one of you to receive the Spirit of God, which is the free gift of God, that it might lead you into all truth, according to the promise of the Lord; for this is his promise, That all his Children shall be taught of him, his Law shall be written in their hearts, and his Spirit put in their inward parts; and they shall all be taught of the Lord, and his Spirit shall lead them in all the ways of righteousness: Oh! how long will it be ere you come out of Idolatry, and out of Antichristian ways, which long you have walked in, and not only you, but all Christian Nations, for great hath been that darkness that hath been upon the world since the Apostles days; for Christ in his days, he said, False Prophets should come, and should arise, and deceive many; and the Apostle John, he said in his time, that there was then already many false Prophets gone out into the world, and the world went after them: and the false Prophets which Christ prophesied of should come, in the last times, the Apostles saw were already come, and coming in their days, and it was then the last time, 1 Joh. 4. and such were they, as you may read, that were covetous, and taught for filthy lucre, and through covetousness made merchandise of people, and such were they that preached for hire, such as these, even Wolves in Sheep's clothing, Christ said should come, and the Apostles saw were coming in, even in their days; and abundance of such as these have overspread the Christian Nations, for many ages; so it is not as though the false Prophets were but coming now, for that Scripture signifies, and plainly saith, that the false Prophets and Antichrist did come in, even in the Apostles days, and most of the Apostles themselves were Martyred, and the Churches of Asia were running into Idolatry and back-sliding from the truth, even before the Apostles decease; and John in the Revelations, he saw what was to come to pass, that Power should be given to the Beast, and to the Dragon, (the Devil) over all Nations, Kindred's, and Tongues, and that the Martyr's blood should be shed, and the Witness slain, and the Woman, the true Church, should fly into the Wilderness; and that the Whore, the false Church, should cause all Nations, even the Kings of the earth, should drink the Whore's Cup, and Antichri●t should rule, and My●…ery Babylon, as a Quean, should sit upon Peoples, Multitudes, and Nations, and the Saints Blood should be drunk by the false Church, the Whore. These things John saw was to come to pass in his time, as you may read in the Revelations; and since John's days, within these sixteen hundred years we know they have been brought to pass and fulfilled; so the present time is not now, as though deceivers were but newly comed in, for the Nations of the earth have long been deceived by Antichrist in sheep's clothing, and the Lord is now again gathering People from them; so be not deceived in your hearts, neither be ye ignorant concerning the times and seasons, for its the time of the Woman's returning out of the wilderness, and she shall be adorned with the same gifts and parts that she had in the Apostles days, and all shall walk in the light of the Lamb, and the marriage of the Lamb shall come, and the Devil shall be chained to deceive the Nations no more; these things will the Lord bring to pass, and we are happened to be even in the beginning of this time of the Churches returning, and the fulfilling Gods promises; for the light of the Lord hath appeared, and the everlasting Gospel must be preached again through the world, and this is God's promises, as you may read in the Revelations; Therefore be not ignorant, but now consider, and let the fear of God be in your hearts, for the day of vengeance will suddenly come upon the ungodly, and them that are not prepared but wants the Oil in their own Lamps, they shall be shut out and left in utter darkness; therefore consider now you have time, the day of the Lord is at hand.  
And yet though great darkness hath been over the Nations, yet the Lord had his people; that is, a few in every Nation, & some in every age, that were sincere in their hearts, & did fear the Lord in Spirit, and did desire after him, and that were in a measure humble before him; some such have been among Papists, and Protestants in all ages, who have according to their present time, been zealous in their way towards God: and such have been dear to the Lord at all times, who sought after him, and suffered for him, for their present testimony against sin and iniquity, as it was manifest to them: and such sincerity of heart in any, we never have judged. Though we say, as for the matter of Government, Discipline or Ordinances; and as for Ministry, the Call to it, and maintenance of it: all this, both among Papists and Protestants of all sorts for the generality of it, hath been wholly Antichristian. Their Church Government, Ordinances, Worship, their Ministry, its Call, its Maintenance, hath been Antichristian, and not according to the example of the Apostles. And this we judge, even by the Spirit of the Lord; Though the sincerity in no man, nor amongst any sort of people do we judge: yet the constitution of Churches, and the Worship and Ordinances, and Ministry as it hath stood for many ages, both among Papists and Protestants we do judge, and deny by the Spirit of the Lord.  
Much more might be said as in these things, but if any of you Parishioners of Kendal desire any further knowledge of these things, or to be acquainted with our Principles, we have given forth divers Books (though they have been rejected hitherto) yet the time is at hand when those truths which we have declared both by word and writing, shall be precious throughout the world. And we do not impose our Religion upon people by force of external laws, as Papists and Protestants have done by Antichrian power: But we do leave what we declare by word or writing to the witness of God, even in all men's consciences thereby to be approved, and though we have been sufferers, and yet may for good conscience sake; yet we are not ashamed of the truths which the Lord hath given us the knowledge of: But in all boldness, and in the fear of God we confidently give forth our witness by the Spirit of the Lord.  
And as for this our answer, it is sufficient to you, and your Minister, and no more needs be said till we hear a reply, and further than it is possible, the testimony of truth may be given, and I would desire that you and he would sincerely compare this, and his together, and then judge of the one, and of the other, even by the witness of God in your own consciences.   

Here follows certain proposals, which was sent to William Brownsword about a year ago, which are worthy here of Inserting, that he may yet answer to these things; for he would neither meet me to dispute these things, nor give me any answer by writing. And indeed, it had been more equitable for him, first to have answered these things, than to have gone and sent forth such a foolish book against us: and all these things being compared together, I doubt not but some of you may be truly Informed, and your understandings opened; which is my earnest desire, that so it may be unto you, and that ye may come to a good understanding, and perfectly disern between truth, and error, and true Ministers of Christ, and deceivers.  
London, the 12th Month, 59  
FOrasmuch as a Paper I have seen, which is given abroad in the Country: the substance of which, (as the Subscribers say) is an earnest and Cordial invitation, and free Call to one which they name Mr. William Brownsword, to exercise his Ministry at Kendal: And now in the behalf of the Parishioners, amongst whom this Paper goes abroad to obtain the Subscription of their hands, This following Paper am I moved to send to the said William Brownsword, and to others of the Inhabitants of Kendal, that are of his party, for them to consider of it, and to compare it with the former Paper, and I shall wait, expecting his, and their Answer.  
I am a lover of your Souls, and a friend to Righteousness, and daily traveleth in the work of the Gospel, to the intent that Sinners may be converted to God, and the Saints strengthened in the Faith, which gives them victory over the world; and I wait for Zions Redemption, and for the overthrow of great Babylon, that hath ruled over the Kings of the Earth: and whereas it is manifest to me, that there is a great dissatisfaction in the spirits of people in this Town and Country hereabouts, concerning the Ministry; and the great cry is, who is a true Minister of Christ, and who is is not? some crying up one man, and some another: and it appears to me, that there is a great strife in the minds of people about Ministers, and Ministry; and about the Worship of God and Religion: some saying, This is the way; others saying, That is the way; and some crying, This is Truth; and others crying, That is Heresy. Now to the intent, that all people may be satisfied, and that the way of Truth may be clearly known from all the false ways of Error; and that the true Ministers, and Ministry ma be perfectly known, and distinguished from all false Ministries, and that the Truth may be exalted over all, and all Deceit confounded.  
Upon these Considerations, with that dear and tender love which is in my heart, unto the souls of all people, but more particularly to the people of this my native Country; therefore upon these accounts, I am moved of the Lord to send these unto thee, that thou wouldst meet me in some public place in the Town, or at the Steeplehouse, where the people of the Town and Country may conveniently come together, to hear our discourse of these things which is doubtful to them, that they may be satisfied as aforesaid; and these things I do propose, which I do Judge are things which are most needful that the people should be informed in: and no Question, but the unfolding of these Particulars underwritten, by the Spirit of the Lord, in sober Arguments may tend to satisfy many.  
FIrst, Whether thou canst prove thy Call to the Ministry to be the same, and by the same means as the Ministers of Christ was in the days of the Apostles, in the true Christian Churches?  
Secondly, Whether the maintenance of thy Ministry, and practise in thy Ministry, and the fruits and effects of thy Ministry, be the very same as was the maintenance, and practice, and fruits and effects of the Ministers of Christ, and of the Apostles, in the time of the true Churches before the Apostasy? And if these things thou canst prove, than he that denies thee and thy Ministry, shall be accounted a transgressor, and thou shalt be free.  
Thirdly, What are the marks and evident tokens of the false Ministers? and whether thou canst clear thyself according to the Scriptures, from all the signs and tokens of a false Minister and deceiver? and wilt thou be tried according to the Scriptures?  
Fourthly, Whether any man without the gift of the Holy Ghost, can be a Minister of Christ, and of the Gospel? and whether through thy Ministry sons and daughters do receive the pourings forth of the Spirit upon them, as in the days of the true Churches of old? and whether the anointing that teacheth all things, dwelleth in every member of that Church whereof thou art a Minister.  
Fifthly, What the true state of the true Church is at present, and hath been for many ages? and whether the Church of England, as it stood in the time of Prelacy, or as it now stands in Presbytery, be the true Church of Christ, the Lamb's wife? or who are the true Church? and what name of people doth the true Church of Christ go under at this day?  
Sixthly, Whether the time hath been, or now is, or is yet to come, that the true woman fled into the Wilderness? and what is the Wilderness, into which she was to fly? and what is the state of the true Church at this time? and if she hath been fled into the Wilderness, how much of the time is expired that she was there to remain? and what was these flocks with which the Dragon did pursue her? and how was the Dragon in Heaven? and how and when was he cast out into the earth?  
And these things, with some others which I have to propound, being fully opened in the way of a fair and sober dispute, may try thy Ministry, and satisfy many that are doubting, and truth be made manifest, and deceit confounded.  
And these things I am willing to travel through in discourse with thee, the said William Brownsword; or any other that shall accept of the Propositions, with the consent of the Mayor and Aldermen of the Town, who may preserve the place and people in peace and soberness; also provided, that each of us on both parts may have full deliberation to speak forth our minds pertinently to the matter, and that each may have silence from the other, whilst the other is a speaking; and that all fair and sober dealing be amongst us, and the fear of God: but if these things proposed for subjects to dispute, be not agreed to, to fall upon; then any other particulars which is necessary for edification, which may be named by the Mayor or any other sober man in Kendal, provided I may propound one thing for another: And send thy Answer to this, whether thou agree to it or not; if thou or any other dost consent hereunto, let the time be appointed, to be in a convenient time after the date hereof; and I shall expect an Answer to this, either in agreement to dispute these Particulars, or to give me an Answer to the Queries in writing, and I shall wait for an Answer hereof.  
The 12th day of the 12th month, 1659. E. BURROUGH.   
THE END.