Folly and madness MADE MANIFEST.  
OR, Some things Written to show how contrary to the word of God and practise of the Saints in the Old and New Testament; the Doctrines and practices of the QUAKERS lately risen up amongst us, ARE A railing and Reviling Answer made thereunto, full of Falsehood and vain Shifts and Devices to maintain their errors.  
This Discovered and made Manifest.  
Printed in the year 1659.   


An account of the Devils changing his device from Ranting to Quaking, yet still carrying on the same malicious Design against the souls of men: together with the rise and progress of this latter Delusion; as also a Declaration of their rotten Principles, wherein their Foundations are shaken, and their folly made manifest to all.  
THe seduced People whom they call Quakers, not without cause, because the Devil first began with them, with that trick of his, to make people believe there was something extraordinary in the Work; they out of a railing spirit, which sheweth what that spirit is which they are lead by, for good Angels and Spirits will not give railing terms, no not to Devils: They call me a Persecutor, a whited Wall, a painted Sepulchre, one that keeps Swearers and Drunkards in my house: The Devil is the Father of lies and liars; let any one of them make it appear, that one man or woman in my house is a Swearer, or a Drunkard, and that known to me, and they shall not be accounted for that, liars or false railers, which else they will deserve: I am not a persecutor of their persons, but of their intolerable pride, and other sins, wherein I persecute the Devil who fills their hearts with these lusts, and if it should not be suppressed in time, it would grow to a Munster business, which in Germany began, and went on upon these very Principles of theirs( as whosoever will red the History thereof, in the tenth Chapter of Sleyden, shall apparently see and be satisfied in) I could be glad with all my heart that I could use any means to withdraw them from these errors of their ways, which if they will go on in, and not be persuaded by those who seek their salvation, nor endure to harken unto wholesome Doctrine, but heap up unto themselves Teachers after their own lusts, not enduring others; these Errors will in the issue prove damnable, and Doctrines of Devils, as indeed they are. The Devil is a subtle enemy, and like a Serpent, turns and winds himself every way to deceive, therefore it is most necessary, with care and watchfulness to observe his cunning sleights and crafty devices, which he makes use of to destroy mens souls, and to deceive them as he did Eve our first Parent; and to those who will not wink with their eyes, but be willing to see the truth, this will appear very clearly in his carrying on of this dangerous delusion, from the beginning all along, as those who have observed it, and have been rightly informed can affirm and prove.  
At the first, he endeavoured to carry on all in a ranting way, knowing, that if men might be brought to believe, they might enjoy their lusts, and yet go to Heaven, and be in no fear of Hells torments, this would please the multitude very much, and gain him Disciples enough to follow such a Doctrine; therefore he set up Cop and Coppen, and such like, to teach the people to turn the grace of God into wantonness; and if they might not Drink, and Swear, and Whore, and please themselves in fulfilling their Lusts, then Christ dyed in vain: This, men of credit and quality  told me they heard that vile man Cop speak at Hock-Norton Lodge, and they will testify and prove the same: What is this, but( as the Apostle saith) to trample under foot the precious blood of the Son of God, whereby we are cleansed from our sins, and which is of more value, to deliver us from the wrath to come, then the sufferings of all Men and Angels for ever, which could never have done it? And what a damnable Doctrine is this, which by these men the Devil then broached? so to the same end, that men might enjoy their filthy Lusts which pleased them, Coppen would teach them there was neither Heaven nor Hell.  
In these sad and perilous times, wherein we live, and which the Apostle speaks of, Tim. 2. v. 3. when we see men are lovers of their own lusts, and despisers of those who are good; the Lord in just judgement hath let loose that enemy of mankind, the Devil, to seduce men, and cast upon them strong delusions that they may believe lies, because they receive not the truth in the love thereof, but delight in unrighteousness, and in satisfaction of their own lusts: Being unchained and let loose, he first appeared in this shape( as I have said) carrying on his work in a way of ranting, drunkenness, filthiness, and all maner of fleshly lusts; but when he saw this did too much discover his black face, and not onely to those who had any sense of Religion in them, but to civil men, that were men and not beasts, it was odious and abominable, then the cunning Serpent turns himself into another shape, and to deceive the simplo, puts on a show of Mortification, endeavours to turn himself into an Angel of light; but wherein consisted this Mortification, onely in voluntary humility( as the Apostle terms it, in the second of the Colossians, the last verse) and will-worship, not sparing the body, but in order to the setting up of the flesh, for a greater pride there could hardly be in a Devil, then by all other carriages towards men did show forth itself in this people: What was their humility shewed forth by, but in not wearing Band-strings, nor Hat-bands, no Laces on their Apparel, no Cuffs, nor such like fooleries? Was not this voluntary humi ity and will-worship?( as it is there called) for this is not at all appointed of God to manifest humility, but an invention of their own brains alone; and what comes from the flesh, is always that which sets up the flesh( as the Apostle there saith) Let any man observe the begging friars amongst the Papists, and he shall find them in these foolish inventions of theirs( to pretend to Humility and Mortification) by going far beyond these Quakers; and yet who knows not, that hath any understanding, that these begging friars, and the Carthusians, another sort of your mortified Priests, to be nothing else but Papistical wilworshippers; and unto this, the Devil now, in this second design of his, is carrying on the Quakers, and to that end, it is manifest he hath, and still doth employ many Jesuits and Priests among them, who under counterfeit Names and Professions, mingle themselves with them, and become their Teachers and instructors.  
I shall a little discover the way and manner of the Devils carrying on this delusion from the beginning, that the madness thereof may appear to all men, as that of Jannes and Jambres did, who withstood Moses: The first rise of it was from the North, and from thence, as a Plague, it spread itself over the greatest part of the Kingdom: and we need not wonder at it, for the Devil found out a bait which ignorant people, who usually are most proud, would easily and readily be taken with: that is, they must yield respect to none, but esteem themselves as good as the best, thinking there was no superiority or inferiority amongst men, and so casting the fifth Commandment out of the Tables, and under the pretence of Religion, carrying on a leveling Principle, the onely way to confusion: O how did this take with the vulgar sort, and please them, when they thought they should enjoy that liberty, as to be under no rule, no reverence to be given either to Magistrate or Minister, Parent or Master, but as Beasts, or worse, be guided by the spirit within them, that is, the Devils impulses and delusions, which he hereby made way for; and this was it that made it so easily embraced, and so suddenly spread it about the Kingdom.  
The principal Instruments which the Devil in the beginning made use of, were one Fox and Naylor; this Fox, by one device he used to draw a Gentlewoman to be his Disciple, made it manifest, that he exercised Witch-craft, for presenting to her a Bracelet, and desiring that she would wear it for his sake; after she had it, she was importunate with her Husband that she might go and hear that holy man Fox, her Husband being unwilling, persuaded her to the contrary, but nothing would prevail; at last, he  told her he would go with her, and knowing that Fox had given her a Bracelet to wear, that he might make trial of this device whether it were Witch-craft or no, he offered to carry her to their Meeting-place, but desired that he might see the Bracelet, which when she had taken off from her arm, & was in the way, her mind changed, and she desired her Husband to go back again to their house, he thereupon, that he might make a further trial of it, put the Bracelet upon one of their Maids, and she presently was mad to run to their Meetings: Then he took it and put it upon his own arm, which when he had worn a little while, he found himself beginning to be possessed with a desire of going to Fox and his company; whereupon he threw the Bracelet into the Fire, not doubting but there was Witch-craft in the business: This I have heard that the Gentleman hath affirmed, and will make good. Now that in the beginning it was carried on by witch-craft, and many possessed with Devils, is apparent, if what was done in the North, and will be proved, and what was seen here, be but advisedly and without prejudice considered. red Mr. Farmers Book, a Minister of Bristol, where you shall see proved what was done in the Northern parts, in the first rise of this mad delusion; then consider, after that prating woman Audler came to Banbury, what was done and practised, not onely upon men and women, but upon children, falling down foaming at the mouth, Quaking, and using unnatural gestures, as the child that was possessed with the Devil, whose father brought him to our Saviour to dispossess: The manner of it was not much unlike this: But now the Devil perceiving that it begins to be suspected to be either possession, witch-craft or a cheating trick, as I think there was all of them in the practise, he leaves it off, and we hear no more of it, lest he should be discovered: For their other great Apostle sent extraordinarily, as they and he pretends, James Naylor, what he is grown to be, I wonder all that pretend to Christianity, do not observe, and thereby see what this madness is come unto, and repent themselves that ever they were lead into such an error: He blasphemously makes himself Christ, a thing that truly every Christians heart should tremble at, a thing more to be abhorred, and worthy of greater punishment then Theft or murder, or any breach of the second Table: if he had been executed for it, as in Queen Elizabeths time Hacket was, he did deserve it; but our Saviour hath  told us before, That false Prophets shall come, and false Christs; but withal doth admonish us, That because he  told us of it before-hand, therefore we should take heed that we did not so much as go out to see them, or hear them, when those who were seduced by them should tell us of them where they were, either in the desert, or in the secret chamb●rs. O that this discovery of the blasphemous madness, this delusion is grown unto, in one of their chiefest Deluders and Instruments of Satan, who hath hereby discovered what his aim and end is in this delusion, might be a means to reduce those deluded people from such a damnable Error as this is, by Gods just Judgement, made appear to be, and to grow up unto: that this their chief Doctor, James Naylor, should proceed at length to such a Blasphemy, it might well be expected, when as it is related in Mr. Farmers Book, the Minister of Bristol, that this Naylor before, out of his horrid pride, durst affirm to others, That he was as good as God, as just as God, as righteous as God, as holy as God: Was this man to be endured, and his Blasphemies to be suffered? God directs in his Word, That a Blasphemer shall be put to death; And is such a one to be made use of for a Teacher and instructor, as he hath been the chief to the Quakers?  
I shall now proceed to speak something of their Doctrines and practise, that every sober man may consider how contrary they are to the Word of God, which is given to us as a rule to direct us how we ought to live here, and by which we shall be judged hereafter: And this Word which is given by Inspiration from the Holy Ghost( as the Apostle Peter saith) is more sure, and more to be headed and followed, then Visions that appear outwardly, or Revelations within, because such, men may mistake, or being transient, and soon gon, may forget; but this word is sure, and endureth for ever, and is ever present with us, given of God to be a light unto our feet, and a lamp to direct us in the right way.  
For matter of Doctrine, the Devils chief aim and endeavour is to make them cast away this Word of Truth, as a dead letter, as Ink and Paper, and such other terms, he puts into their heads to make them slight it withal, and then teacheth them not to be lead by this rule, but by the spirit within them, and the voice that speaks within them, whereby when he hath brought them to this, he hath fitted them for all his damnable Delusions and Suggestions, making them believe they are the spirits voice within them, and by that they must be guided, & practise accordingly: As Felton, who thereupon stabbed and murdered the Duke of Buckingham, and said, He had impulses of the spirit moving him to do so: In like manner have this deluded People been dealt withall in the North, when Satan had laid this foundation for his temptations, that they are to be lead by the Light within them, and the spirit speaking within them, which is no other but the evil spirit of darkness. One of them was met riding, with a cord about his middle, and asked whither he went, he answered, The spirit had sent him to hang such a Minister: Another of them, a base Trull and Whore, went in the night to a mans bed, and  told him, The Father had commanded her to come to bed to him; he answered, If that were so, he must not deny it: This I heard was proved before a Justice, to whom the Man of the House, where it was done, brought them: These abominations of filthiness, murder, and such other sins, these Devilish Doctrines of theirs led them into.  
Other things of like nature I heard of in the North: a Maid being by one of them solicited to filthiness, and  told, That all such things were lawful, thereupon left them, & she came and  told it to a godly Minister: Hereby observe what this Doctrine of theirs produceth, and giveth the Devil opportunity to led them unto, when they must go according to the spirit within them, and the voice within them, and lay aside the Word of God, by which the Apostle commands us to try the spirits, whether they are of God or no; for many false spirits are going about to delude: Now there is no other rule to try the spirits by, whether they be of God or not, but onely the Word of God, according to which, if they speak not, or move not within us, there is no light nor truth within them, as the Scripture saith, but they are the spirits of darkness and delusion: This foundation of the Scriptures, the Devil by his false Prophets strives in the first place to subvert and overthrow; and having once obtained that, he easily leads these deluded People into all manner of errors and base lusts.  
Another Doctrine of theirs is, That they are perfect; and without sin: This divers of them have pleaded and maintained, as old Hix  told me Simon Temsom did, and it may be proved of many others: Now the most holy man that is in the world, or ever was, that was a mere man alone since the fall of Adam, will by his own experience, and the knowledge of his own heart, confute this as most false, and indeed, tending to ranting, that nothing they do is a sin( except they think it so) and therefore they may do any thing, so their conscience condemn them not for it, which they have seared as with an hot iron: Let us now examine this Doctrine of theirs, by the word which they hold, to give them a liberty to do any thing, for nothing they do is sin: Look into the old Testament, in the Prayer of Solomon, where he saith, No man liveth & sinneth not: Eccl. 7.20. Look into the Gospel, St. James saith, In many things we offend all, c. 3, v. 2. Our Saviour teacheth us to pray daily for the forgiveness of our sins, which is needless if we be perfect and have no sin: If you say they must do so who have sin, not they who have none, show that man who needs not daily bread for his sustenance: In the same Prayer that he is to pray for that, he is commanded to pray for the forgiveness of his sins daily; but upon this account, that they are perfect and have no sin, they are brought to cast off Prayer altogether, in respect of themselves, whereas we are commanded to pray continually, that is, constantly: Look into the first Epistle of St. John chap. 1. ver. 8, 10. If we say we have no sin, we deceive ourselves, and the truth is not in us: If we say we have not sinned, we make him a liar, and the truth is not in us: If we confess our sins, he will forgive us, and by the blood of Christ cleanse us from all sin, but then we must aclowledge and confess we have sin, and are sinners: You will say we have had sin, but now being cleansed we have none: You deceive yourselves( as the Apostle saith) and know not this truth, the truth is not in you. There is a double cleansing of sin; The one is of the guilt of it in the sight of God, that God, his justice being satisfied by the suffering and bloud-sheding of our Lord Christ doth not impute sin to us; but wholly acquit us of it, in respect of our being justified before him; Another is of the power and operation of sin in our mortal bodies while we live here, and that by the spirit of Christ in us, is more and more subdued and mortified, that it hath not dominion over us, but not wholly and perfectly taken away, whilst we are in the body here in this world, but left in us to exercise us unto humility by a sight of our own vileness, and to make us the more to see & admire the riches of God's grace, to such vile and unworthy creatures as thereby we see ourselves to be: This is manifest in all God's Saints, and acknowledged by the most holy of them that know and observe their own hearts, as the Apostle Paul, none more perfect, than he that was a more man, nor any raised up to higher revelations, yet he saith, he was not perfect, as those Quakers say; but he saith he presseth forward still to the mark of perfection; but had not yet attained to it, neither shall any in this life, Philipians 3: and Romans the 7th: there is and will be still a flesh, and corruption in the flesh, even in the most holy, and most spiritual striving against, and lusting against the spirit, which dwells in the Saints, as he sheweth in that 7th chapter of the Epistle to the Romans. I will end this manifestation of their delusion herein by answering an objection which they may bring out of the Epistle of John, chap: 3. v: 9th: he that is born of God sinneth not, for the seed of God abideth in him, so that he cannot sin, because he is born of God; the very reason given answereth the objection, if rightly considered, and gives such an interpretation of the place, as makes it consist with, and not contradict what the Apostle hath said before; for the seed of God abideth in him, that is, the grace of regeneration abideth in him, which is not at all in an unregenerate man, who is not born of God; so that the words are thus to be understood; A regenerate man truly sanctified and born of God, cannot so sin as an unregenerate man, who never had any true grace or seed of God remaining in him, that is, he cannot sin totally, and finally, he cannot sin without reluctancy of spirit, without the spirit striving against the flesh, as in the 7th of the Romans, you may red the seed of God remaining in him, will oppose and rise up against the lusts that stir and strive in him; but in a man not born of God there is no such thing, therefore he sins totally without any opposition of grace, because there is none in him; again he cannot sin finally, that is, without repentance and turning to God again; for that seed of Grace remaining in him, will in time spring up and restore him again to his first condition by true repentance, so that the true understanding of this place of Scripture, will not contradict( as I say.) the other; but only sheweth the difference in sinning betwixt a man regenerate, and unregenerate, and is a place that confuteth the Arminians, who teach, that a man who hath true grace and the seed of God remaining in him, may not withstanding totally and finally fall from grace, which is directly contrary to this Scripture, written by the Apostle by the inspiration of the spirit: Let us therefore take heed that we rightly interpret the Scripture, which by comparing one place with another, we shall best be able to do, otherwise we may pervert the Scripture, as many do, as the Apostle Peter saith, to their own destruction; The Scripture righty interpnted doth never contradict itself.  
There is another delusion which they entertain, which as that reverend Divine Calvin saith, cometh from the Anabaptists of Germany, and I have perceived it amongst some of them, which are in Bloxham, which is, that it is unlawful to swear at all, though the matter be of that consequence that requires it, and a man be lawfully called to undertake it: I shall first show how contrary this is to the practise of the most godly men and Saints in Scripture, both in the Old and new Testament, and also contrary to the commands of God, as being a part of his honor and worship: Then I will answer those places they bring for it, and show the true meaning of those places. For the practise of the holy men of God, they are so many, and it was so usual, that it were too much to reckon them up all; I shall instance in a few, Abraham to Abimeleck, Gen: 21: Abraham's Steward of his house to Abraham at his desire, and Joseph to his Father Jacob, and a multitude of others in like manner; and this was not when a Magistrate required it, which then is not to be refused; but it was sufficient that the matter itself was of that consequence, and satisfaction therein to be given so necessary, that it was lawful for private men, and is so, to bind themselves by the name of God, which is the greatest satisfaction that can be given, and when this is done with reverence and godly fear, in respect of the name of God, and thereupon observed with all care and faithfulness, God accounts it as an honouring of his name, and not at all taking it in vain; for such an Oath is to end controversies, and satisfy all fears and doubts; upon this occasion and upon these few examples, I may take away another scruple which indeed is no part of the Oath, or worship of God in the invocation of his name therein; but a more civil circumstance to demonstrate, that I am the man that do oblige myself by taking this Oath, and that is, laying my hand upon the book, for but that the use and custom is such now, that hereby I declare that I oblige myself by this Oath, to lay my hand upon the Table as well as the book, were all one, and this civil circumstance( for it is no other) why may I not as well perform in this manner, as by putting my hand under the thigh of him to whom I swear, as was the custom then to manifest that they did take the Oath, as you may see in Joseph, and in Abraham's servant: and in the new Testament there is the practise of St Paul in a case of great concernment for the satisfaction of the Corinthians, 2 Cor: chap: 1: v: 23. see the 10th chap: of the Revelations, vers. 6: the example of the angel: If swearing upon just occasion, and in matters requiring the same, which are of moment, were unlawful, the Scripture would not give us examples of it, both of the holiest men, and of holy Angels. I will now show that God commands it as a part of honour and worship, when it is done with reverence to his name, and thereupon observed with all faithfulness, and not with that slightness, carelessness and negligence, as to my grief I see it is done at this day. First, I will say, it is commanded in the third Commandement, where the taking of God's name in vain is forbidden; for whosoever will rightly understand the ten Commandements, must know this, that where ever it is commanded in the negative, there the affirmative is to be understood, and where the affirmative is expressed, there the negative likewise is to be understood, as the first commandement is given in the negative; Thou shalt have none other Gods but me, that must be understood, thou shalt have me, and me alone for thy God, so in the second, Thou shalt not make to thyself images to worship by them, this is given in the negative, will any man say that the affirmative is not there commanded? but that we may lay aside all worship? no this is commanded hereby, that as God must be our God alone, as in the first commandment, so in this second, by the forbidding of worship after our own inventions, we are commanded to worship God only after his own directions, and by his ordinances, & not otherwise so in this third Commandement we are forbidden to use God's name vainly, which negative infers that we ought when we are called to use it, to use it to his honor, with reverence and fear, with truth and care to perform what thereby we have obliged ourselves unto; in the forbidding the vain and profane use of it, the holy and reverend use of it is commanded: and go through all the commandments in the decalogue, and you must thus understand them: to confirm this, I shall set down the places, at least some of them, for there are many where this is expressly commanded, Deut. 6.13, & 10.20. Jeremiah: 4.2. Isay: 65.16: and 45: and 23: Ezra: 10.5: Exod: 22.11: many other places might be alleged, but these are sufficient; having made this clear as I conceive, to men, that are not wilful in their way, yet I will answer those places which they bring to confirm them in their error; the first is in the 5th of Matthew, where our Saviour expounding the law, sheweth the false exposition thereof used to be given by the Jews, who, to their own destruction, thinking they were to be justified by the fulfilling of the Law, made it such by their interpretation that they thought they might fulfil it, as in the 6th commandment, and in the 7th; and so likewise in this, our Saviour showing their gross errors in all. In this third Commandment they held and taught, that if a man did not swear falsely, his swearing was not sin, how vainly and profanely soever he sweared, and how ordinarily in his communication: Another falsehood which they held and taught was, that if they did in their ordinary communication swear by heaven or by earth, or by Jerusalem, or any other thing, and did not use the name of God, it was no sin or breach of the third commandment: our Saviour sheweth their ignorance and falsehood herein, by telling them, first, that in their ordinary communication, though the thing were true, and what they had done or would do, yet this was a taking of the name of God in vain to swear in their ordinary communication and talking one with an other, when the thing was not of that moment, as to require the name of God to be made use of therein, neither had they a calling so to do, as if a man would tell his neighbour, that he had been at the Market, which was true, and when there was no use thereof would vainly swear it; or tell him he would to morrow go a journey, and did perform it, and not break his Word, yet vainly swear it, when there was no cause so to do, which how usually it is done in this age amongst us, should make us mourn for it; this those ignorant Jews thought was no breach of the third Commandment, though the very words of the Commandment, thou shalt not take the name of the Lord thy God in vain, shewed the falsehood thereof, and this was it that our Saviour here reproved, that false interpretation of this Commandment, that men might swear in their communication one with another, as much as they would, so it were not falsely, how vainly soever it were and needlessly, therefore our Saviour tells them that in their communication one with a neither, yea and nay, avering what was true and denying what was false, was sufficient without using the name of God vainly and irreverently when there was no calling thereto, nor need thereof, for in such cases it is vain and from the devil. So likewise he tells them, it is a sin to swear vainly by a Creature, which the Jews taught was no sin, if the name of God was not used; for the power of God, and the goodness of God is to be seen in the creature, if we would use the name thereof in an Oath, and therefore it is not to be used in vain, nor otherwise in an Oath, but when we signify thereby that we bind ourselves by the great God who in such a creature manifesteth himself; and his greatness to us. For that in St James: 5: 12: it hath the same sense to avoid vain hasty and profane swearing, which may be gathered the better from that which immediately goes before, which is his exhortation to patience and long suffering in their afflictions and persecutions; for impatiency in oppressions, and afflictions, is apt to bring forth anger, passion, and that, swearing, and thereupon he in the next verse gives them this admonition. I have been the longer in clearing these places and the true meaning of them, because I know these are the only props they make use of to uphold their error; and I will conclude with this, that it is a great ignorance or wilfulness to imagine, that our Saviour, God blessed over all, the only law-giver, and therefore Interpreter thereof, would interpret his Law in this place otherwise than stands with his own command, in other places of Scripture, as I have shewed clearly, and with the practise of the most holy of his Saints in obedience to those commands.  
I will come to another device of satan, whereby he endeavours to bring them to cast off all ordinances, and separate themselves as those who( as judas saith) are sensual not having the spirit: and I wish they would red that Epistle and rightly apply it: they must not, they say, come into Steeple Churches, but they will creep into houses, they must not hear Priests, as they call them, which, they say, preach for hire, because they take that maintenance which the Law gives them; and what ground have they for this? these Churches have been abused to Idol-worship, and they must not be like Idolaters, nor worship God as they have done: ignorant people! they do not understand how to make a difference between false worship and true: to worship God after the same manner that Idolaters do, after their own inventions, is false worship; but to worship God in the same time and place, according to his institution and ordinances; this is true worship; for time and place of meeting for worship is God's ordinance, and if by Idolaters God's ordinances be abused, we may and must rightly use them; but not their inventions, which is false worship; they may as well say you must not pray, because Idolaters pray, they abuse the ordinance of God, but we are not therefore to leave it, but rightly to use it; to pray before an Image we must not so as they do, this is their invention, not commanded but forbidden of God, but what an ignorance would it be to say or think, we may not therefore pray at all, because they pray? so we may not come to a meeting place, where they have used to come, nor at 9 of the clock, because they use to meet at that time? Time and place for Gods worship, is Gods ordinance as well as worship it's self: Gods ordinances abused we may rightly use, notwithstanding mens inventions in God's worship those we may not use; why do not these people as well say they must not pray in their houses? for what house is there which in the time of Popery had not Idols worshipped in it? for preaching for hire, wherewith they slander falsely honest Ministers, who seek their salvation rather than their goods, and this they rail upon them for, because they receive that maintenance which by the law is allowed them, and which Tithes if they did not receive, it were none of theirs, as you may see by impropriations, neither should they have it, if it were taken from the maintenance of the Ministers, as you may see in Wales, and indeed they have no right to it, for these 500 yeares if not more, they who have bought or sold land, have done it at such a price, as Tithes are excepted, and not reckoned into the price, and therefore none was due to him that buys the land. But that which makes them thus clamour, because they pay Tithes, is upon this false ground, wherein they are deceived, thinking that if the Ministers had it not, they should enjoy it; whereas it would be more rigorously and violently taken from them than now it is, as the example in Wales will manifest this I am willing to inform people of, who are so much for taking away Tithes from the Ministers; but to rail at Ministers for receiving maintenance for preaching the Gospel, as your impudent prating women do, were they not shameless, would know as the Apostle saith, it were a shane for them to take upon them to teach and preach to men, this is so contrary to the word of God, that it directly contradicts what the Apostle proves to be a duty to be done, as 1 Cor. 9.14: and though he would not do it at that time himself, when the Gospel was first preached, that he might give no hindrance thereunto,( as he saith) giving that for the reason, yet he saith he had power to do it, and it was ordained of God to be done in the times of the Gospel, as well as in the time under the Law; but the truth is, all this( as I have said) is the Divels device to make those deluded people cast off the Ordinances of God, and heap up to themselves teachers after their own lusts, and such as will led them on and encourage them to fulfil those lusts, a company of prating women, and ignorant men, making a noise as if they were fervent and zealous, speaking those things they understand not, and the same things twenty times over again. Though other things which they hold and are taught might be observed, and are so by other men in their writings, yet I will let them pass, and conclude with one doctrine which they are taught, which is most dangerous of all, and indeed a damnable error, & therefore I desire they may be delivered out of it, lest by holding of it they perish, that is, that they must not expect to be saved by Christ's sufferings at Jerusalem so many hundred yeares ago, but by Christ's sufferings within them, and by his work within them, which is nothing else but their own works, which Christ works in them, a Doctrine of Popery, and which they may well think the Priests and Jesuits( which it is known do mingle themselves amongst them to be their teachers) have infused into them, for were there any works of sanctification wrought by Christ in them, which never will be, before they be justified by his works and sufferings for them, yet the work of sanctification cannot justify any man, they are the effect, and so the evidences of a man's being justified by faith in the death and sufferings of the Lord Christ for us, but he that casts away that, and doth not cast his soul wholly upon it for justification, shall never be justified, nor ever be sanctified; what are all the works in us, or the righteousness of the best of men that ever were? no better for justification, than filthy rags, dung and dross,( as Paul saith of his own) if you cast not your Souls wholly by faith upon Christ's sufferings upon the cross at Jerusalem, where he bore our sins upon the three, you shall never be cleansed from sin, Hebrewes the 9. chap: vers: 12, 14, 15, 26, 28: he it is that puts away sin by the sacrifice of himself for sin at Jerusalem, and by offering himself once to bear our sins, by his blood they are purged, 1 Pet. 2 chap: vers: 24: having made it appear how contrary their doctrines are to the word of God. I shall now show you what their practise is, which would grieve any man who desires their good, to behold, for it is so far from the carriage that becomes Christians, that it is more like beasts then men, going one by another, not so much as looking upon a man, much less showing that respect which courtesy and civility requireth between men as men, but they go by men rather as a hog, or a cow, then as a man: now how contrary this is to the scripture, both in the commands thereof, and in the practise of the Saints, answerable to the commands of God; I shall show; we are commanded to be Courtious, & to be amiable, what courtesy, or what amiableness is shewed in passing by one another in such a manner as beasts pass by a man, without speaking to him, without showing the least testimony of love, respect, or civility to him? you may say you have it in your hearts, though you use not idle ceremonies to express it; who knoweth the heart but God alone? you are commanded to make it known to men, that love mutually may be increased, & that it may be known one to another, that you walk in love, and respect one another, which cannot be done but by such civill ceremonies, as according to the use of the Country where you live, it is expressed and manifested: So did Abraham to the Hivits a heathen nation, bowing himself down before them, to manifest his civill respects to them, according to the use and custom of that Country; so did Jacob to profane Esau, bowing himself to the ground to him, and commanded his wives, and children, and servants to use the same ceremonies of the Country, to show their respects to him, as soon as they came near him; we are commanded in giving honor to go before one another, to be first, how shall this be expressed, but by using such gestures and carriages as are used where we live to signify the same? we are commanded again expressly in Scripture to give honor to whom honor is due, so you may say you do in your hearts, you may as well say you pay your rents, and perform your customs in your hearts, when you give no testimony thereof, when those to whom it is due receive nothing from you: for it is as well commanded to give honor to whom honor is due, as in the same place to give Tribute to whom Tribute is due, and custom to whom custom is due, and by the laws of the Land where we live, honor is as due to those to whom the law gives it, as Tributes, customs, or rents are, it may be in time you will come to deny rents too, as well as honor and respect where it is due, and say as the Levellers do, all things are common, and therefore we owe nothing to any man, for, the truth is, under the show and vizard of religion, you carry on a leveling principle; It is expressly commanded you shall honour all men, that is, be always ready to show a civill respect to all men, as man to man ought to do, you will say it may be to godly men we do so; and who is godly in your account? but those of your deluded company, the very place, 1 Pet: chap: 2: vers: 17: confutes this distinction of yours: for there you are commanded to honor all men, and love the Brotherhood; so that the command requires a civill respect to be afforded to all men, though not of the Brotherhood: and those who are brethren in Christ to yield to them a special love; many more express commands in scripture might be brought to condemn this not only unchristian, but inhuman and brutish behaviour, of those deluded people in their conversation amongst men, but these are sufficient; the examples of the Prophets and Apostles, and other Saints in the Old and new Testament, who always walked according to these commands of Scripture will further show their madness, for a man to walk like a beast amongst men, and think that religion, is madness, I have instanced in two already, Abraham the father of the faithful, and Jacob, even then when he came from wrestling with God in prayers and tears upon that very occasion, and was no doubt directed to serve providence in that way for the appeasing of his Brothers wrath and malice; I shall add Moses who made obeisance to his Father in Law, as in Exodus 18: vers. 7: now can there be examples brought of men that had more immediate communion with God than these three? yet this was their carriage, to the conviction of this uncivil delusion of the Quakers, who will yield Obeisance neither to father nor mother: nor servants to Masters though they are commanded to serve with fear and trembling, but they cast the fift Commandment out of the Tables, the example of the Apostles in the new Testament will condemn the practise of this deluded people, or they must condemn the practise of the Apostles, who in their writings and speakings were immediately guided by the holy Ghost, especially when they were brought before Rulers to answer for themselves in those times, for our Saviour tells them, it should then be given them what they should say; Paul when he was before Festus and Agrippa, gives to Festus that Title of honor, which was due unto his place, most noble Festus; I hear some of them say he did it because he did him Justice, what a vain and false evasion is this? first if he should not have done right and justice to Paul, yet will that excuse Paul for not doing right and Justice to him? but it was so far from that, that Festus rather reviled him before the company, and told him he was mad, whereunto Paul made this answer: and for doing him justice before, had not Paul appealed to caesar, he would have sent him to Jerusalem, from whence he was brought to prevent their murdering of him, who, it was known, had conspired together to do it, mark what silly shifts they have to free their rude and uncivil behaviour, from the evident condemnation thereof by the practise of the Apostle, even to a heathen Magistrate, for giving Titles to those to whom they are due, and do belong, the Apostle there doth it to Agrippa, he doth not say to them as those Quakers use to do, thou Festus, and thou Agrippa, but most noble Festus, and O King Agrippa, gives them the honor and the Titles that of right belong to their places and conditions, but this proud people( for it is pride that carrieth them) they will do no such things, to a King they will not give the Title of a King, but like the Pamphletere, thou Charles Stuart: to a noble man, thou William Fines, thou Robert Rich, not earl of Warwick: thou Phillip Wharton, not Lord Wharton, and so to all others, whereas by the laws of the land these titles are as due unto them, as any lands or goods the Quakers have, are by law due to them; but the delusion tendeth to leveling, to make all things common, as at Munster the Anabaptists did, being lead as they said by the spirit within them, as these people pretend, and had they but once power in their hands, and a John of Leaden to led them, they would be carried to the same horrid actings which those people of Germany at last came unto, a thing worthily abhorred of all christendom; John Lilborne was a man like enough to have fitted their turn in stead of John of Leiden, when all things shall be accounted common, and no man shall have, any propriety in any thing, what difference between men and beasts in a wilderness, excuse me though I do upon occasion reiterate, whereunto their delusion is likely to proceed if not prevented in the beginning. Consider again for giving of Titles to those to whom they belong and are due, the second Epistle of John, he doth not writ to her that was a Lady, thou Besse, or thou Anne, or thou such a one, but he gives her the title due unto her, the elder to the elect Lady, and verse the 5th, I beseech thee Lady, the Apostle was not of your religion, neither indeed are you of his, are not you as much b●und to say to a Lord, my Lord, as he to a Lady, Lady? what are these fantasies, but proceeding from pride? denying others their right, that you may set up yourselves, and make yourselves equal with them, this is the bait the devil leads you by. I will now pull off the vizard wherewith you pretend to justify this incivility and unjust carriage of yours, not understanding the scripture, but perverting it to your own ends falsely; you say you must respect no man's person, you will not apply this, as wheresoever it is used it is to be applied, for then it will not serve your turn; it is always meant in giving judgement, in speaking the truth when we are called so to do, then we are not to respect mens persons whether poor or rich, whether high or low, to draw us to speak what is untrue, in bearing witness, or giving false judgement in any case to please men whether poor or rich, Levit. 19: vers. 15: so Job 32: the two last verses: Elihu when he was to speak and show where the three friends of Job had failed, and where Job himself was to blame, he professeth there, that with out respect of persons of the one side or the other he would speak the truth sincerely, & no titles of flattery to any should divert him from so doing; & that it is thus to be understood, the speech separate he useth and the occasion thereof, in that place makes itmost apparent: so in James he reproves them, that humour and flatter the rich, and despise the poor, neither is to be done, and these scriptures rightly understood, & rightly applied according to the true sense & meaning of them, which appears by what is handled where they are spoken, do not at all contradict those commands in Scripture before alleged, to give honor & Titles of honor to those to whom of right they belong. I will conclude with one place which will evidently show how these deluded people err from what God commandeth, Levit: 19: vers: the 32: thou shalt rise up before the hoary head, and honor the face of the old man, and fear thy God, I am the Lord; see how this Commandment is closed up, that if they obey it not, they show that they do not fear God, who hath laid this Commandment upon them; now these Quakers are so far from regarding this Commandment so charged upon them, that they are so far from rising up before, or honouring the face of the ancient by any expression of respect shewed unto them, that they make themselves rather to become that judgement which God threateneth against a nation which he is displeased withall, in Isay: 3: vers: 5th: the child shall behave himself proudly against the ancient, and the base, against the honourable; here is a perfect description of these proud persons in this time, and no man that observeth their carriage can deny it; I shall observe another carriage of theirs or two, wherein the devil prepares them to cast off God's Ordinances, to set up their own inventions, directly contrary to his commands, and withall to fit times and places for filthiness and lewdness, they will not hear a Minister ordained of God by the Apostles directions, which is by the choice and election of the people, the charge of whose souls he is to undertake, so it is appointed by the Apostle, ordain Elders in every Congregation by the lifting up of hands, which was the manner of Electing and choosing Ministers; now such a one is a Minister of God called as he appointed by the Apostles in an ordinary way: those who were extraordinarily called, as Apostles, Prophets, Evangelists, these to make that manifest, were endowed with extraordinary gifts of working miracles, that it might appear they were called and sent of God, but Pastors and Teachers were called in this ordinary way I have said, and that by direction of God delivered by the Apostles; these the Quakers will not hear, but revile and disturb in the execution of their office, but a wandring man that will say the spirit moves him to teach, although they know not what he is, & often it hath fallen out they have been Priests and Jesuits, these they will hear and run after, and be deluded by; nay which is so expressly against the command of God, as nothing can be more, they will suffer impudent women to assume authority to preach & teach, as Goodwife Audland & others, who run from their houses, and husbands and children, where they are commanded to stay at home, and impudently and shamelessly take upon them to preach in the congregations. Now I desire any that will not be obstinately blind, to consider how directly contrary to what the Apostle commands from God, this practise is, 1 Cor. 14: vers: the 34.35: Let your women keep silence in the Church, that is, in the congregation, for it is not permitted unto them to speak, but they are commanded to be under obedience, as also saith the Law, and if they will learn any thing( that is,) if they have any doubt, let them ask their husbands at home, for it is a shane for a woman to speak in the Church; then in the 37th verse: he expressly tells them, that this which he writes is the commandment of the Lord, and will you deluded people set up such teachers, and run after them directly contrary to God's commandment? so in the 1 of Timothy: 2 chap: 11. and 12: verses: And let the women learn in silence with all subjection; But I suffer not a woman to teach or usurp authority over the man, but to be in silence; then shows that by the Creation, this order and subjection of the woman to the man was to be observed; and a woman not to usurp authority to become a teacher publicly and preach to men, a most impudent and shameful thing as the Apostle terms it, 1 Cor. 14. This is so apparent in those two Texts of Scripture, that they know not what to say to it, yet some would find out the most ridiculous shift that may be, to avoid this direct command, that is, that the Apostle doth not in those places mean a woman, but the weakness of man, which he calls a woman, can any man look upon such an answer to the places, but with contempt, that means not to be wilfully ignorant? when was the weakness of man married, that it might ask her husband at home what shee would learn? and in the other place that the Apostle means man and woman, is apparent, comparing them to Adam and Eve.  
The other practise whereby the devil provids to have an occasion to led them to lewdness, and by time and place fit them for his temptations, is their meeting in the night, pretending that in the day they must follow their work; this is like the Vespers in ancient time, when they would have their meetings in the nights for religious duties, which by experience was found to produce such ill effects of lasciviousness, that it was by authority prohibited and taken away; and indeed they that would avoid sin, and keep themselves unspotted, must avoid the appearances thereof, especially the occasions which time, place, and company doth administer as much as any thing.  
I have herein desired to set down some dangerous doctrines and practices, which these seduced people by satan and his instruments are carried into, my chief aim and end being to bring some of my neighbours( if it may be) to open their eyes and see, the destrutive and damnable errors they are running into, and in time be recovered out of them and cast them away, lest God in just judgement, as a punishment upon their obstinacy and wilfulness, give them up to strong dilusions, and to believe lies; because they will not receive the truth in the love of it, but choose rather to follow their own fancies, and fulfil their own pride and lust. I have sent herewith a book of Mr Farmer's a godly Minister, it seems dwelling in Bristol, in which book they that will red it may find what I have laid down confirmed, and divers other practices of satan to abuse these people manifested, and opinions held which are horrid and damnable.   

The Quaker's darkness avoiding the scripture light, or their railing and shifting answer to this discovery of their guileful principles, and sinful practices: published that all men may see their spirit, as they themselves discover it.  
THe Lord having appeared by his power, and from on high visited the Sons of Men; Causing the light of righteousness to shine upon many, who sat in darkness and under the shadow of death, opening the eyes of Many, who had been blinded, and making known the way of rest and peace; the power of the living God being manifested, to bring down the loftiness of Man, and to lay low that which had been exalted, that the Prince of peace, might Rule and be set up over all, that in his reign the righteous might rejoice, and the upright in heart be Glad, the poor in spirit fed, and the hungry filled with Good things, and the Lord alone Magnified for ever; this day being come, wherein the powerful arm of the Lord hath appeared to bring Salvation, The wicked and unrighteous( in whom the prince of the air rules) are much troubled, grieved and offended at the appearance of the Son of righteousness, whose bright and Glorious light Makes manifest deceivers, persecutors, and wicked workers, at which they are displeased, And therefore plot and Consult together against the way of the Lord, Men of low degree, which are vanity; and Men of high degree; which are a lie, the false prophet and the beast, and they who wonder after the beast, join together, to Make war against the lamb( who is the light of the holy city) and they who follow him; Some preacheth and prophefieth lies; Some persecuteth and Imprisoneth the Servants of the Lord, some stocks and whips them; Some Casts stumbling blocks in the way, thereby to deceive by false accusings and lies; Raising them and reporting them, and Casts forth all their filth against them who fear the Lord, thereby labouring to Render them vile, and the way in which they walk, to be delusion, And at this day, Many have been Exercised in the pride of their heart, and the wickedness of their Minds, in such work, being lead by the spirit of the wicked one; who have many Instruments that have appeared, to oppose the glorious appearance of the Son of God; Amongst which Army of the uncircumcised; one William Fines( who would be Called a Noble-man) hath appeared; Sending forth a paper full of deceit, lies, slanders, and false accusations, against the Servants of the Lord, and the way of truth in which they walk, which he slanderously, and arrogantly accuseth; And so falsely, that for all his profession, he Can never be able to prove that, which is there written against those who fear the Lord, and tremble at his word; But hath manifested his own wickedness, instead of proving those things, which he Chargeth against the people of God, and hath poured forth of the dregs of the old bottle; And his Sepulchre being open, his polluted and rotten bones appear; and his long profession, is manifested to be hypocrisy and deceit, which thus ends in lies, and reproaches against those who depart from Iniquity; and Cannot Run with the world into the same excess of riot, nor stoop to the lusts and wills of proud and wicked Men, and therefore are they hated, and many labour to make a prey upon them; But blessed be the Lord our God for ever-more, who pleads the Cause of the poor, and delivers the Needy from the Teeth of the devourers, and makes known his power to preserve the upright, and deliver the righteous out of all their troubles, so that no weapon formed against them shall prosper, for the Etrrnal God is their refuge.  
In the first page. of that paper, there are several lies, as also ther are throughout the whole; and false accusations; and much need not be spoken, as to every particular; for they who fear the Lord, and walk in his light, see such things to proceed from the envy of the wicked one, who hath appeared in the unclean vessels in all Generations to Cast forth filth against them who truly serve God: and as it was then, he that was born after the flesh, persecuted him that was born after the spirit; even so it is now; And if the way of truth be hide, it is to those, whose eyes are blinded by the God of the world, who Rules in the Children of disobedience; Therfore some of those things may be spoken too, which may show the nature of the rest in that paper; And some of the lies may be returned back, for William Fines to clear himself of, or else to rest upon the liars head.  
In the first page., itis said, the seduced people, whom they call Quakers, not without Cause, because the devil first began with them, with that Trick of his, to make people believe, there was something extraordinary in the work.  
Answer: We say, this Charge is fal●e; And thou art not here, only a false accuser of the servants of the Lord, but also false accuser of the power of God, thou must take such words William as belongs to thee, wee finding such things coming from thee( or sent from thee) must deal plainly with thee, and when thou accuseth falsely, and speaks, writes, or sends forth lies, wee must Call things properly, as they are, without flattering thee, for wee must not give flattering titles to Men, though it may bee, thou would be flattered, yet thou must not expect such things from us, who fear the Lord, for wee must not have thy person in admiration because of advantage; yet wee are not in envy against thee, neither Rails, as thou accounts it, but leaves judgement and vengeance unto the Lord, knowing that he will repay it, and that the wicked shall perish like grass, and whither like the green herb; And truly, this thou canst not prove. It must rest upon thee, though thou might bring in some that would say, as thou dost; yet it proves not that the power, by which many did, and do quake, or tremble, was the devils trick, It was, and is rather one of his Tricks, to Call the power of God, and the way of God delusion, as it's manifest the wicked accused Christ, and his followers, but was no more able to prove it, than thou art this false accusation, for wee know the Lord God hath made known his power to shake terribly the earth that he alone may be Exalted, and he that reproves God let him answer it.  
They out of a railing spirit( saist thou) Call me a persesecuter, a whited wall, a painted Sepulchre, one that keeps swearers and drunkards in my house, and saist, the devil is the father of lies and liars, &c.  
Answer. That they out of a railing spirit call thee thus, remaines for thee to proves but that thou art a Persecuter, thou hast manifested already, wee desire thee not to prove that any more, for several men, who were Innocent, as to those things of which they were accused, not having broken any Just laws, Either of God or Man, were Imprisoned, and falsely accused, and some of them badly handled, because of thee, or thou was the Ground of it; Some of them for no other thing, but meeting in the fear of the Lord together to wait upon the Lord; And others whom thou sought occasion against where none justly was, And others whom thou Cast out without bowels or pitty, who dealt no way unequally with thee, except thou Call that unequal, that they did not obey thy pride, and humour thy will and lust, yea, and some, Contrary to thy own promise in rage and envy, thou threw or turned out, whom thou couldst not, or didst not Charge with unfaithfulness, as to their trust, but all because; thou was not respected as to thy person, or bowed unto, showing thyself Haman-like, to be full of wrath, and also as one, that would lay field to field, and house to house, till there be no place for the poor; And for such things, thou must give an account unto him who regards the Rich no more than the poor; And so much greater is thy evil, because thou professest, or hast professed much, in word or show, and lives, or acts, so Contrary thereby, showing thyself a whited wall, a painted Sepulchre, so thou manifests these things thyself, by thy profession and actions; And thy Covering will not hid thee; And thou hast been dealt plainly with, and wee speak without flattering to thee, that thou mayst Repent.  
And as for keeping swearers and drunkards in thy house, that have been seen, whether thou knew of Drunkards or not; yet some have had, more than Needed, till they have Reeled with it; and for swearers, what need thou say, let any one make it appear, that such are in thy house, when as its Generally known, were not they swearers( if there were no other) that swore against those Men, that suffered many weeks Imprissonment, and one of them Cruelly whipped, which things stands upon account, and there must bee a Reckoning for all unrighteousness, at one time, which will come, though the wicked may put it far off.  
But saist thou, I am not a persecuter of their persons, but of their intolerable pride and others sins, wherein I persecute the devil, &c.  
Answer. Its thy intolerable pride, which was not satisfied and other sins, which thy heart was filled with, that Caused such things to proceed from thee: did thou cause the devil to be imprisoned, or the persons which thou wast displeased with, when several was Imprisoned because of thee; May not thou blushy at such stuff, was it the devil that was whipped, when a man's person was whipped, but thou sayest thou persecutes the the devil, the Pharisees said Christ had a devil, but Could prove it no more true, than thou Canst thy actions and words; And seeing the Master of the house was Called so, them of his household Can look for no better from them who are lead by the wicked spirit; but when evil is, spoken falsely against us, wee rejoice.  
And for thy saying, that the Munster business in Germany began and went on upon these very principles of theirs; And sayest thou Could be Glad, to use any means to with-draw them from these errors, &c.  
Answer. Thou falsely accuseth the servants of God, & speaks wrong of our principles, and thou must use other means, then such as thou hast used, if thou draw any from Errors, Is such other means as thou hast used, like to draw people from Error? thou must first be drawn from it thyself, and come to Repentance and to forsake unrighteousness, pride and other sins, and know the beam pulled out of thy own Eye, before thou draw others from Error, And it is such, that live in wickedness and deceit, that heaps up teachers having Itching ears; And that is turned back upon thee, and thy Generation, that, are one with thee.  
And for thy saying, that the devil winds and turns every way to deceive; And sayest, at first he endeavoured to Carry on all in a Ranting way, knowing, that if Men believe they may enjoy their lusts, and yet go to heaven, and be in no fear of hell torments, this would please the Multitude, &c.  
Answer. Thou said at first, the devil began with that Trick of quakeing, And now thou saist, At first, he endeavoured to carry on all in a Ranting way, And so thou shows thy winding and turning, to speak any false accusation against the Lord's servants, for itis well known to those that fear the Lord, that there is a vast difference between these; And wee do not own such wicked principles, but bear witness against them; It may be said upon a better account, that such things, are more like thy principles.( Considering thy ways, words and actions) that Men might live in their lusts, and have their lusts satisfied, and yet think to Enjoy heaven; for wee own no such thing, but bear witness against lustful ways, and works of darkness, against such Ranting and wicked principles; And for thy bringing them in against us, it shows but thy envy, or Ignorance, if not both: For if thou knew us, as in this particular, thou Could have no Just Ground, to lay such things to our Charge, or Reckon them upon our account; And therefore being clear of it, and seeing thy lies, wee turn it back into the old Channel, and let it rest with the false accuser, which is one of the marks the Apostles speaks of, 2 Epistle of Tim: 3. chap: where the deceivers are Marked, and the Children of the Lord sees them, and turns away from them.  
Thou sayest the Cunning Serpent turns himself into another shape and puts on a show of Mortification, &c: only in voluntary humility( sayest thou) and what was their humility, In not wearing band-strings, nor Hat-bands, nor lace on their apparel, nor cuffs, and such like fooleries; And this, thou sayest the Apostle calls voluntary humility, Coll. 2. last verse.  
Answer. Wee Charge thee in this also, to be a false accuser, and a wrester of the Scripture, for doth the Apostle, there, speak of such things, as thou dost here Mention? And why dost thou accuse us, for Casting off that, which thou calls fooleries, if it were true in this particular, which thou saist; And why dost thou uphold and use that, which is but foollrie? red and Consider thy folly, and see if thou be not puffed up in thy fleshly Mind, vainly upholding that which perisheth with the using, after the doctrine of Men; And for the begging Friars, which thou tells on, and the papistical worshippers, these are but thy slanders, which thou would Cast among the people, against the servants of the Lord; What because begging Friers, that shewed much humility, were in deceit, and lead by the wicked one, are therefore all others, that are lowly, and show humility, in deceit? Nay William, thou art quiter out; Let the begging Friars appear how ever they Can the servants of the Lord are lowly and humble, and Cast off and bear witness against the unfaithful works of darkness.  
But sayest thou pag. 5: the devil Now, In this second design of his, is Carrying on the quakers, and to that End, it is Manifest, he hath, and still doth employ many jesuits and Priests amongst them, who under Counterfeit Names and professions, Mingle themselves with them, and become their teachers, and instructors, &c.  
Answer. Wee say, thou Manifests thyself, who it is that carries on thee, and thy envy; to over-run thy understanding; and yet it may bee, thou thinks thyself, or would be accounted a wise man, hear Now thou shall be put to it; Either to prove what thou hast spoken, or manifest thyself, that thou speaks beyond thy knowledge, thou saist itis manifest, he hath, and still doth employ, Many Jesuits, &c: amongst them; Now if it be not manifest then thou are manifest to bee what is said of thee( to wit) a false accuser, and thy wickedness will turn upon thy own head; but if it be manifest and thou conceal it, and do not discover such, then thou art Guilty of Concealing such, as by the law are accounted traitors, and so art a transgressor of the law, in such Cases provided, Now try thyself; and it will be seen where the Counterfeit profession is.  
Thou sayest, I shall a little discover the way and Manner of the devils Carrying on of this delusion from the beginning, that the madness thereof may appear, &c: the first rise of it, was from the North, And from thence as a plague, it spread itself over the greatest part of the kingdom, &c: And the devil found out a new bait; that Ignorant people would easily be taken with, that they may yield themselves to none, but think themselves as Good as the best, thinking there were no superiority, or inferiority amongst Men, and so Cast the fifth Commandment out of the Tables, and under pretence of Religion carrying on a leveling principle, &c: Oh how did this take with the vulgar sort, that they might be under No rule, no Reverence, Either to Magistrate or Ministers Parent or Master, but as beasts or worse be guided by the spirit, that is, the devils Impulses and delusions? &c.  
Answer. Thou Manifests and discovers the Manner of the spirit of wickedness, in Carrying on of thee, from the beginning of thy paper, And thy folly doth appear in such things which are false and slanderous; for wee may say here are a heap of lies, and shall be turned back to the founder, until it be proved, for wee own Magistrates, and Ministers, Parents and Masters, Magistrates that do justly, and Rule for God, and are a terror to evil doers, Ministers that are sent of God, Children to obey their Parents in the Lord, And Servants to be obedient to their own Masters, in that which is right and just according to the Scripture; And thy slanders, wee much matter not, and the sons of God are lead by the Spirit of God, And the devils Impulses and delusions, are thy own, from whence all this filth comes, out of the unclean bottle, but the truth is over it, and over all liars and Slanderers, And the Lord is the shield of his people, and in him do we rejoice, who is our Rock and strong tower, where we are safe; and thy poisoned arrows are driven back, and the fruit of thy own doings must thou reap, and be filled with thy own devices.  
In the 7th pag. thou sayest, Fox by one device he used, to draw a Gentlewoman, Made it manifest that he used witch-craft; for presenting to her a bracelet, and desiring that shee would wear it for his sake; after shee had it, was Importunate with her husband, that shee may go and hear that holy man Fox: And thou goes on telling, that her husband said, he would go with her, and that he knew of the bracelet, and desired to make trial of it, whether it was witchery, And that shee took it from her arm, and then her Mind changed, and desired to go back, And that he made further trial of it, and put it upon one of their Maids, shee presently was Mad to run to their Meetings, and then he put it on his own arm, And found himself beginning to be possessed with a desire, to go to Fox: and then he threw the bracelet in the fire, Not doubting but there was witchcraft in the business, And this thou sayest, thou hast heard, that the Gentleman hath affirmed and will make Good.  
Answer. This wee do Call also a heap of lies; for no such thing, could yet be proved or Made Good, though it have been reported, and thou and others, who loves any thing that you think, makes against the Men of your Anger, are Ready to spread false reports abroad, but yet wee are willing, that this should be tried, And wee will put thee to prove it, and make it appear, or else the slander will rest upon thy head, thou having sent such things abroad; Name the Gentle-man, and the Gentle-woman, thou tells on, and the Maid, and where, and of what Country they are, that people may know, if there be any such, where to find them, or else truly William, thou may be ashamed, either to believe or report such lies, especially they being of so great a Concernment, and such a high Charge, as witchcraft and witchery. And if thy judgement concerning us, Called quakers, be grounded upon such stuff as this, thou art far out of the way, And itis like now these things being turned back to thee to prove, thou may see by Experience, that its easier for thee to Report many lies, than to prove, or clear thyself, from those which thou hast sent forth already, but we rest in peace, whilst the wicked are snared in the work of their own hands.  
Thou sayest pag. 8. How that in the beginning it was Carried on by witchcraft, and many possessed with devils, is apparent, &c: And bids red Mr Farmers book, a Minister of Bristol, thou calls him, And then sayest after, that prattling woman Audlar Came to Banbury, what was done and practised, Not only upon Men and Women, but upon Children, falling down, fomeing at the mouth, quakeing, and using unnatural Gestures, as the Child that was possessed with the devil, &c.  
Answer. That it was carried on by witchcraft, And many possessed with devils; is apparent to be thy lies, and this we return with the rest to the founder of them, and let them stand upon thy account, William, until thou can bring better proof than is yet apparent, As for Ralph Farmers book, it is answered, and he proved to be a liar, and a Minister of unrighteousness, and for all that you, one of you help another all you Can, by raising and reporting lies, and others goes about to prove their lies, by the lies which others have raised, reported or printed; yet ye do but all strive in vain, the Lord prospers his work, and clears the Innocent, and wipes off your reproaches, and opens the Eyes of Many to see your refuge, which is but lies, and your deceit, under which you would hid yourselves; And for that woman, if thou Mean Anne Audland, is well known unto many who fear the Lord, how wickedly and unjustly shee was persecuted, and Imprisoned at Banbury, Contrary to righteousness and Equity, and was falsely accused by many, and thou helps one amongst the rest; but shee walked at Banbury, as a Good Example in the fear of the Lord, and the power and the presence of the Lord was with her, and many knew the power of God manifest, which Caused trembling and quakeing, of which wee are not ashamed, though thou revile it, and tell of foaming at the Mouth, and of the Child that was possessed, those are thy slanders, and rests for some of thy lies; but was not some that persecuted her, and others of the Servants of the Lord, there made to tremble, and struck down with a witness; Its good for thee and them at Banbury, who had a hand in opposing the power of God, as Many of you, as have yet time to Repent of your evil ways, and return unto the Lord, Lest the stroke come upon you, which may be grievous and terrible, and no hiding place found.  
But thou sayest; Now the devil perceiving, that it begins to be suspected, to bee, either possession, witchcraft, or cheating tricks, as I think there was all of them in the practise, he leaves it off, and we hear no more of it, Lest he should be discovered.  
Answer. So then, if all be true that thou sayest, the devil, hath left off witchcraft, possessing of people, and cheating tricks, then then thou may leave off persecuting the devil, as thou said before; but this is false also, for the devil is as far from leaving his cheating tricks, as thou art from leaving thy lies and slanders, And by such stuff as this, thou discovers thyself: And for that which thou dost slander, the power of the Lord God is manifested amongst his people, and his precious presence, for he leaves not them who fear him, blessed be his name for evermore.  
And for thy speaking of James Naylor, that which he did which was contrary to the truth, was not owned by them, who abide in the truth; but yet Many things which are spoken of him, are false, yet what as was amiss in any particular, wee do not justify, and several things which thou speaks of him, are false; for it could not be proved, that ever we know, that he ever said, he was as Just, holy, and Good as God, Neither did wee ever own him, for our chiefest Doctor and teacher, as thou saist, they are thy lies, Cast against the servants of the Lord, to make truth odious, but the truth reigns over your heads, and the Lord preserves them who waits upon him, and gathers many out of the by-ways, and brings them into his fold, to know the Lord alone to be their teacher and Chief shepherd.  
Thou sayest thou shalt proceed, to speak something of their Doctrines and practices, that every sober Man might Consider how Contrary they are to the word of God which word, thou sayest, is sure and endureth for ever, and is given of God to be a light unto our feet, but sayest thou, the devils chief aim & end is to make them Cast away this word of truth, as a dead letter, &c: and then teach them to be lead by the spirit within them, and then sayest, when he have brought them to this, he hath fitted them for all his damnable delusions; And then tells of Feltons stabbing the Duke of Buckingham, And one being met with a Cord about his middle & said the spirit had sent him to hang such a Minister, &c: and of a base Trul, thou tells on going to a mans bed, and of a maid that was persuaded to filthiness, and left them, and  told a godly minister, And then sayest thou, observe what this Doctrine of theirs produceth when they must go according to the spirit within them, and lay aside the word of God, &c.  
Answer. Wee say to thee, that instead of speaking our doctrines which we own, and are taught, thou proceeds to speak forth thy own lies, and filthiness, by which all sober Men, who fear the Lord and sees thy lies, may Consider, how Contrary thou art to the word of God, and to all righteousness, being as one given up to believe lies, and to follow strong delusions, and to utter forth thy wickedness so Impudently and arrogantly, as if thou should never be called to an account, for if thou had not set thy heart to mischief, and bent thy tongue like a bow for lies, thou would blushy, that Ever such abominable, loathsome detestable wickedness, should be sent forth by thee; which filthy ways, wee deny from our hearts, yet wee are willing to be tried, as to these things: if thou can prove that wee own such filthiness as is Mentioned, do it, or else they shall rest as thy lies, Name the Man, with Cord thou tells on, and the Minister, and the Maid, and the other Godly Minister thou speaks of, that people may know where to inquire, and Cease slandering, for wee own no such things, and wee have not cast the word of God aside, wee own it to be a light to our feet according to the Scripture; And wee own the word of truth thou hast quiter mist our doctrine, and hast uttered forth thy own filthy broth, out of thy polluted vessel; And this wee declare also, that wee own the spirit within,( to wit) the spirit of truth, which leads into all truth; but the spirit of God leads not into such ways, as thou tells on, for such things come from the unclean spirit, but as thou hast laid the Charge, wee may say, they come from thy wicked heart, that thou might cast forth thy venom against the servants of the Lord, who are guided by the spirit of truth, and likewise to persuade people, that the doctrine were false, which directs to be lead by the spirit within; Now wee say, what ever any be lead unto, which is evil, who follow the counsel of their own hearts, that is from the evil spirit, yet that doth not make void the leadings of the spirit of truth▪ what because theirs a wicked spirit, must therefore people follow no spirit, that is not sound? William; for if any man have not the spirit of Christ, he is none of his, and none knows the things of God truly and rightly, but by the spirit of God, nor none can understand the scriptures of truth, truly, or know the things that are there spoken of savingly, but by the spirit of God, which leads and guides into all truth, and reveals the deep things of God, and this is our doctrine, as hath often been declared; And they who are honest hearted, believe it, and know it, and wee own the spirit of truth, and scripture also, and knows that holy men speak as they were Moved by the holy Ghost; And so thy lies we return upon thy own head, and there let them rest, Except thou repent, All thy height and Glory and wisdom of the world, will not free thee from the Condemnation, which comes Justly from the Lord upon them who loves and makes lies, and such cannot enter into God's kingdom, Remember that, And therefore Repent whilst thou hast time, this is love to thy soul, and plain dealing.  
Thou sayest, pag. 13: another doctrine of theirs is, that they are perfect, and without any sin, and sayest many have pleaded it, as old Hix  told me Simon Tomson did, and this thou goes about to Confute, and make much ado about it, for there are three or four pages, and sayest it tends to Ranting, that nothing they do is sin, except they think it so, and sayest there is a twofold cleansing of sin, one is of the Guilt of sin, and in that way, thou saist, sin is not Imputed, the other is the power and operation of sin in your mortal bodies, while you live here, &c: and that is not taken away, &c: And thou sayest, they Cast off prayer, altogether, in respect of themselves, &c.  
Answ: That many of us have pleaded, that we were perfect and without any sin, remaines for thee to prove; for old Hix denies that he  told thee so of Simon Tomson, neither do we say, that nothing which a man doth is sin, except he think it so; for we say according to the Scripture, that all unrighteousness is sin, and thy principle is more like ranting? that the power and operation of sin, must be in your mortal bodies while you live, and yet no guilt, is not this ranting? commit sin, while you live, yea the power of it, and operation in you, and yet not guilty nor condemned? be not deceived, he that commits sin is a servant of sin, and such are free far righteousness, and the wages of sin is death; and so thou speaks many things, in thy own imagination, raising things of thy own, and then fighting with them, wherein thou dost but make work for thyself, beating the air, and when thou hast raised lies, and spoken forth thy own inventions, thou shows thy skill to confute them; for that is, an absolute lie, with many more, that thou hast set down, that we deny prayer altogether; as in respect of ourselves; And as touching perfection, we own it, according to the Scripture, and do press on after the mark, which is before, and let as many as are perfect, be thus minded: the Apostle laboured, that he might present men perfect in Christ Jesus, and He spoken wisdom amongst them who were perfect, but not the wisdom of the World, but the wisdom of God, and so we do own, that people should press after perfection, and say also, that some do come to a perfect man in Christ Jesus; but we never said, that what ever a man do, it is not sin, except he think it so, and therefore people are perfect and have no sin, because they account nothing sin, but what they think may be so; for we declare of that, which will measure truly, and reprove people, and judge them for unrighteousness, and we say people must come to Repentance and Conversion, and know a change from the ways of the world and from the works of darkness, and be turned to the light, which makes manifest those things that are to be reproved, and he that confesseth his sin, and comes truly to repentance, comes to know remission of sins, and the blood of Jesus Christ to cleanse from all sin, which thou dost not yet know, as by thy own words, are manifest; for if the power and operation of sin, is, and must be in thy mortal body as long as thou lives, then the lamb of God, thou knows not yet to have taken away thy sin, nor the cleansing, nor belike, never expects it, as long as thou lives; sin in its power and operation, must be in thee whilst thou lives, and yet no guilt, Is not this the way to let in all filthiness, and the ranting principle thou  told of, that men may live as they list, and enjoy their lusts while they live, and think to enjoy Heaven, and be cleansed when they are dead, and no condemnation, doth not this Doctrine please the multitude, proud men, covetous men, hypocrites, and deceitful workers, they may live in sin, and sin in them, and that in its power, as long as they live,( and yet the guilt is taken away) and they believe it shall never be otherwise, but shall live in sin, as long as they are here; and if any own the way of God, which is pure, and be born of the seed immortal, and press after perfection, and own it to be attainab e, in Christ Jesus, Oh such are of a ranting principle, say the proud and covetous, the liars, and dissembling hypocrites, of which number thou art found to be; for though the Scripture say, he that is born of God, doth not commit sin, yet thou sayest, they may, or do commit sin, whereby thou shows thy ignorance, that thou knows not the born of God, yet saith thou the blood of Christ cleanseth from all sin, but itis like, thou looks for no such thing; while thou lives, sin must live, and have its operation in thee, in power, as long as thou art here, tell thee of owning perfection, or the born of God, that is not for thy purpose, they are deluders in thy account, but thou art far enough from that, and like to be, it seems, as long as thou lives; where is the place or, where is the time of cleansing, no unclean thing enters into Gods kingdom; and thou lives in sin, and it in thee in power as long as thou lives; now what place between these, is for the cleansing, and what time? art thou not papistical, of the opinion of the Friars and Priests, thou  told of, for a purgatory; but the Saints knew cleansing, and that which made them free, and gave them victory, and this we tell thee plainly, if thou live in sin, and die in sin, and the power of it, and operation of it, in thee, thou must know condemnation, and therefore repent, and take heed of hardening thy heart against the way of the Lord, and cease from thy lying, for the righteousness of God will be revealed from Heaven, against all unrighteousness of men.  
Thou sayest, page. the 18. there is another delusion, which they entertain,( so thou accounts to own perfection, is a delusion) that it is unlawful to swear at all, and thou sayest, itis contrary to the practise of the Saints, and contrary to Gods command, and sayest thou will Answer the places, which they bring for it, and sayest, itis great ignorance or wilfulness, to imagine, that our Saviour God blessed over all, the onely lawgiver, would interpret his law in this place( viz. Matth. 5.) otherwise then stands with his own commands in other places, &c.  
Answ: We may expect to be called deluders by thee, when thou accounts that, to own the very command of Christ, is delusion, and for thy bringing in those that swore, as Joseph, and Abraham, and others; and the commands, thou brings in, we say we did not deny those places, nor that those men did so; that is not the thing in question, whether they swore or not, thou dost but make work for thyself, that thou may be taken in the work of thy own hands; for those things are answered, Christ saith, Matth: 5.33. again ye have heard, that it have been said, by them of old time, thou shalt not forswear thyself, but shall perform unto the Lord thine oaths, but I say unto you, swear not at all: now itis confessed, them of old time swore, Joseph swore, Abraham swore, but saith Christ, I say unto you, swear not at all: And thou that calls owning this Doctrine, delusion, and sayest, it came from the Anabaptists of Germany: we may bear thy slanders, and account it our joy, when we are evil spoken of, for owning the doctrine of Christ: and what if the Anabaptists said such a thing, is it therefore false? we own it, because it is the doctrine of Christ: and that in James 5.12. thou passeth by very slightly, and doth but make a show of a thing, and sayest it hath the same sense, when thou hast been labouring, to wrest the words of Christ, that though he said, swear not at all, yet itis a delusion with thee to own it; which is but thy own imaginations, and James saith plainly, but above all things my brethren, swear not, neither by heaven, neither by earth, neither by any other oath, but let your yea be yea, and your nay nay, lest you fall into condemnation; here the Apostle owned the Doctrine of Christ, and if this be delusion in thy account, we can bear thy reproaches; Now we do not deny to bear witness in any matter, being therefore lawfully called, for by the mouth of two or three witnesses, every word shall be established: but show us, where ever any that were brought, or came before Judges, or Magistrates, to bear witness, throughout the Scripture, that they were required to swear, or else their witness was voided, itis true that many bore witness; but show a command in Scripture, that they must give in their testimony before a Magistrate upon oath; And yet, if it had been so in old time, Christ saith swear not at all; and all is commanded to hear him whatsoever he saith, he is the true and faithful witness; And James a good witness of the Doctrine of Christ, saith above all things, swear not by Heaven, or Earth, or any other oath, Now sayest thou, can any imagine, that Christ would interpret, his law in this place otherwise, then stands with his own command in other places? we say there were many things which were commanded, which had their time, and then ceased, and the Scripture saith, there is verily a disannulling of the Commandement going before, for the weakness and unprofitableness thereof, for the Law made nothing perfect, but the bringing in of a better hope did, Heb. 7.18, 19. Now thou may see, some Commandements was disannulled, and many things[ as the priesthood] which was commanded, the priesthood was changed, & Circumcision which was a command, and other things which had their time & was fulfilled, & now itis neither Circumcision nor Uncircumcision but a new creature, And so concerning swearing, Christ said, it was said of old time perform thy oaths; but I say unto you, swar not at all, & Christs Doctrine, we do own, & denies thy delusion.  
Thou sayest pag. the 25. thou will come to another device of satan, whereby he endeavours to bring them to cast of all ordinances, and to separate themselves, as those who judas speaks of, not having the spirit, they must not, say they, come into steeple Churches, but they will creep into houses; they must not have priests, which they say, preach for hire, because they take their maintenance which the law gives them, and then sayest what ground have they for this? these Churches have been abused to Idol worship, and they must not be like Idolaters, &c. And sayest, they may as well say, you must not pray, because Idolaters pray &c. And sayest, they slander falsely honest Ministers, who seek their Salvation rather then their goods, and speaks of tithes which the law gives them, and sayest people hath no right to them, for these five hundred yeares, and sayest, they who bought their land have done it at such a price as tithes are excepted &c. And saist, that which makes them Clammer, is upon this false ground, that if the Minister had not tithes they should enjoy it &c. And sayest, all is the Divels device to make these deluded people cast off the ordinances of God, and many other lies and slanders, which comes from thy polluted and unclean spirit;  
Answ: To which we say, that Satan leading thee on in deceit, he draws thee from one device to another, and endeavours to led thee to speak evil more and more, and thou as a servant obeys his devices, and instead of speaking that which we own; thou utters forth one false accusation after another, but sayest thou, they would cast of all ordinances( that is thy slander) And they would separate themselves( sayest thou) not having the spirit( why man) did not thou say before, to be guided by the spirit, is the Devils impulses and delusions without any distinction, pag. the 6. and that to own the spirit within and to be lead by it, was the way to all delusion, and would thou now allow us to have the spirit, and sayest thou, they will not come into steeple Churches, but creep into houses, this is thy lies also: we come into those places, at which many of thy polluted and wicked Generation are grieved, and itis the proud and covetous, heady and high minded, that are lovers of pleasures more then lovers of God, having a form of godliness but deny the power thereof, they are of this sort that creep into houses; And are not your steeple Churches, as thou calls them houses, the old mass houses, Papists houses; And thou sayest, what ground have they for this; these Churches have been abused to Idol-worship, yea, we say, and are abused so long as so many inventions are upheld in them, and taught for Doctrines, as there are several things there practised which are out of the Doctrine of Christ; and cannot be proved that ever the Saints practised such things for ordinances, as sprinkling infants, and calling it baptism, and singing in rhyme and metre( drunkards and swearers, proud and covetous) that which were the Saints condition, which they who live in deceit are out off, and so singing not with grace, nor understanding, and several other things there practised, but we do not deny the ordinances of God, but own prayer, and preaching, and the true worship which is in spirit, And for thy saying we slander honest Ministers, who seek our salvation, rather then our goods; this is thy slander, for we do not slander honest Ministers, nor the priests, but speaks the truth to them, and of them plainly; but for seeking our salvation rather then our goods; thou and the Priests may blushy to say so of them, which we speak against, for let many prisons in the Nation, where people are cast, because they cannot put into the mouth of the hireling priest, be a Testimony against these, that they seek the good rather then the salvation, yea, and rather ruinates many poor families( who knowing them to be deceivers, cannot put into their mouths) then seeks their salvation, and many bad examples they have shewed in prisoning mens persons, and causing peoples goods to be taken from them, which shows they seek the goods more then the salvation of the people, And as for tithes being excepted when people buy their land, prove in their conveyances, that there are such exceptions; It is plain, that tithes is paid of the increase, which may be little or much, nothing at all if a man will not plow, their will be no sheaf or corn, and this a man may do without a transgression of the law of the Land, if he will, how then is their an exception, and any man bound by his writings, or in them, to pay so much tithes; but as touching that particular, both how tithes came in, and who they were that set them up, and to what end; And also how contrary to equity and truth, they are now claimed by the Priests; we refer to a Book Entitled, The great case of tithes, truly stated, clearly opened, and fully resolved, by A. P. Printed for Giles Calvert; And in the mean while, we demand of thee; to prove one example of the Ministers of Christ Jesus, since the Priesthood was changed, that ever claimed, or took tithes of the people, show us it by the Scripture, and if thou canst not cease thy slandering, for we do deny them who abides not in the Doctrine of Christ; and such Priests who rend and tear mens Estates, and put them in prisson, show plainly, that they are no Ministers of Christ Jesus, and therefore we deny them.  
Thou sayest page. the 29. thou wilt conclude with one Doctrine which they are taught, which is most dangerous of all, and indeed a damnable error, that is, they must not expect to be saved by Christs sufferings at Jerusalem, but by Christs sufferings within them, and by his works within them, which is nothing else but their own works, which Christ works in them a doctrine of Popery: And thou sayest, the Priests and jesuits, which it is known, do mingle themselves amongst them, to be their teachers, have infused into them &c.  
Answ: Now we say, thou concludes as thou began with thy own lies instead of our Doctrine which we are taught, and we turn this back upon thee as absolute lies; and if thou cannot clear thyself of it, let the liar be shamed, for that is a wicked error to utter forth such deceitful lying slanders: and thou art as ready at it, as the most we have met with; for indeed we own, salvation in no other but in Christ Jesus, whether thou believes us or not: he is made of God unto us wisdom, righteousness sanctification, and redemption, and by no other blood are we cleansed nor washed, but by the blood of Christ, the same as suffered at Jerusalem, who offered up a sacrifice once for all; so thou dost but make work for thyself, and fight with thy own inventions: thou sayest by his works within them, which is nothing else but their own works which Christ works in them, a Doctrine of Popery! now this as thou hast set it, is confusion and unsound: for if Christ work in us, it is not our own works nor a Doctrine of Popery, this is out of Babylons storehouse, and what? because the Papists speak of works in them, must not therefore people own the work of Christ in them, or Christ working in them? the Saints knew him, in them, and working in them, and this we own, but do not say we are justified by our own works or Righteousness, but the righteousness of him, who is the lamb of God that takes away the sin; And for thy saying, the Priests and Jesuits, which it is known, do Mingle themselves amongst them, to be their teachers, have infused such things into them; wee say this is but the former lie  told over again, for wee deny the thing, and its false, how have they infused it then, which thing is not, nor owned by us; And that they are know, to mingle amongst us, Is turned upon thee to prove, which if thou Cannot, this lie with the rest, shall be upon thy head.  
Thou sayest, pag. 30: I shall now show, what their practise is, so far thou saist, from the carriage that becomes Christians, that it s more like beasts, than men; And saist, wee are Commanded to be courteous, to be Amiable and to make it known, thou sayest, which Cannot be done, but by such civill ceremonies, as according to the use of the Country where you live; it is expressed and manifested, and brings in what Abraham did, and Jacob and others; and sayest, wee are Commanded in Giving honor to go before one another, and saist, this must be expressed by Gestures or Carriages, and tells of giving honor to whom it is due; And mentions several, which bowed, and makes much ado in several pages, pleading for honour and the customs of the Country; And saist wee Cast the fift Commandement out of the Tables; and under pretence of Religion; Carries on a leveling principle &c.  
Answer. Wee say our practise is Civill and courteous, and Carriage meek, and not unruly, like evil beasts and proud oppressors, who are puffed up in pride and vain Glory; And for following the use of the Country; Wee say, the Lord commanded Israell after they were brought out of the land of Egypt, that they should not follow the Manners, or the customs of the heathen, whom he Cast out before them; And honor is truly expressed or manifested, by uprightness, and truth, every one to another, in equity and the fear of the Lord, and not in outward Gestures or Carriages with Cap and knee, in deceit and wickedness, flatterring one another and speaking faire words, and lie in wait to deceive, and the scripture saith, fashion, not yourselves according to the world, and wee own the Scripture of truth, and deny thy lies and slanderous inventions, who saith wee Cast the fift Commandment out of the Tables, and saist, under pretence of religion, carry on a leveling principle, these are thy lies,  told over several times, for itis well known, and is manifest through the nation, that wee do possess every man his own Estate, Except it bee, when some wicked Priest, or other, drives or causeth to be driven our goods, and takes away, much from many; but we labour in our places, and do not Covet other mens Estates, nor labours to be great by oppressing the poor and needy, And for honouring Father and Mother, this we own; but do thou prove, by any Command or Example in Scripture of the holy Men of God, that people were to put off their hats one to another, and Call that honour. Thou must first come to humility William, that goes before honor, and a proud look and a high mind before a fall; Remember that; what would thou have people to bow with hat and knee to thee, and bid good day to thee: thou must leave thy pride and loftiness, lying and false accusing the Innocent, before Good day be to thee, thou must repent and forsake thy wickedness, or else a terrible day will come upon thee; If any Man abide not in the doctrine of Christ, wee must not bid him God speed, hast thou not red Psal. 129: let them all be Confounded and turned back, that hate Zion, let them be as the Grass, upon the house tops, which withereth afore it Groweth up, wherewith the Mower filleth not his hand, nor he that bindeth sheaves his bosom, neither do they which go by, say, the blessing of the Lord be upon you; wee bless you in the name of the Lord; they that went by, did not say so to them, were they then to flatter them, and use vain compliments unto them; the Saints denied the customs and fashions of the world which were vain; And it thou were a Prince, and hate Zion, the Lord will power Contempt upon thee, and Cause thee to wander in the wilderness, yet setteth he the poor on high, and makes him families like a flock; And in all that, thou hast spoken or written thou brings not in, one Command, to prove your vain Inventions and traditions, but wrists and turns, and saith, it must be by Gestures and Civill Ceremonies according to the use of the Country, this is but thy deceitful Covering, who would be flattered, but proves not any Command or Example for your highway customs, and vain flattering compliments which shows but thy vain mind, that would have thy person respected, and would be set up, and seeks honor. But Christ saith, how Can ye believe, that receive honor one of another, and seek not the honor which cometh from God only? And he that was and is above thee, and will be thy Judge without respect of thy person, he received not honor of men; but thou shows plainly, thou follows not his Example, and therefore as the Scripture saith, Contempt must be powred upon thee; but wee own the Example of Christ and his Apostles, and deny thy vain customs, and thou dost but utter forth, the desire of thy mind; which would be honoured in thy pride and vainglory, and have thy person respected; but all thy Coverings will not hid thee; thou dost but show forth the pride of thy heart, and proves thyself no Believer in Christ, that receives honor which perisheth, and seeks not the honor which is of God, unto whom all honor is due; and not to thee, William; And here is honor to whom honor, all Glory and honour be unto the Lord for ever more, and yet wee honour all men in the Lord, or have all men in esteem.  
Thou saist, pag. the 34. the Examples of the Apostles, will condemn the practices of these deluded people, Paul, when he was before Festus and Agrippa, Called him, Noble Festus, and the other, King Agrippa, &c  
Answer. What makes this for thy purpose, or whom dost thou Confute? when did wee deny this, wee can Call one that is a king, a king; thou dost but spend thy time in vain, and show forth thy wickedness, for thy Apostles practise, doth not condemn us, neither is that example at that time any Command? What if one that is a king, be some time Called a Fox; is that a Command, that all should be so Called; thou dost but show thy high mind, but remember, God which will bring down the haughty and exalt the Meek.  
But saist thou, pag. 39: these proud people will do no such thing, to king, they will not give the title of a king, but like the Pamphletere, thou Charles Stewart; to a Noble-man, thou William Fines, thou Robert Rich: not earl of Warwick, thou Phillip Wharton, not Lord Wharton, whereof by the laws these titles are as due unto them, as any land or Goods, the quakers have, are due to them, but the delusion saist thou, tends to leveling and to make all things Common, and thou would bee Excused, if thou reiterate upon occasion, &c.  
Answer. If Charles Stewart be a king, how ist that thou dost not Call him so; and give him that thou pleads to be his title, and sayest is due by the law, and show thyself plainly, and prove this if thou can; And as for thee, being a Noble-man, thou dost but pled what thou wouldest have, but thou must first come to be lowly and meek, and fear God, before thou be a vessel of honor: there be vessels of dishonour, Lying and false accusing, persecuting, oppressing, and Grinding the poor, is wicked, and such leaves their names for a Curse, vessels of honor are not filled with such stuff, but what was the matter William, that thou left out Oliver Called Lord Protector of England, &c: and would have the title of a king to Charles Steward, he was a Pamphleter in thy account, that Called him so, without the title, And as for thy saying, these Titles are as due as any lands, Wee say Haman, had as great a place as thou, and more might he a pleaded by Command, for being bowed too, than thou, by right Can do, yet he prospered well that bowed not to him; And the other, to wit, Haman, which was full of wrath, when he had not bowing and reverence; was made an Example of Gods just judgement, and his End was according to his work; do thou take heed of following such an example, for God is Just, and will not acquit the wicked; And though thou reitterate thy lies, for with thee those things are Common, yet thou must give account for all thy hard speeches, for the Lord's ways are equal.  
Thou saist the Apostle, when he writ to the Elect Lady, Called her lady; and sayest, why are you not bound to say to a Lord, my Lord, as he to a lady, lady? and saist, you would set up yourselves and make yourselves equal with them, this is the bait the devil leads you by.  
Answer. Shee to whom he writ, was Elect, when we know, and have as much experience of thy love to the truth, and of thy walking in it, as he had of hers, thou shalt then see, what wee may say to thee; but thou would have the honor before the humility, William thou begins at the wrong end; And for calling a lord, my, or our lord; there thou adds, he did not Call her, his lady; And for being bound to do so, wee say, nay, wee are not bound; for though the lords of the Gentiles, Exercise Dominion, yet it must not be so amongst the disciples of Christ, and though there be Gods many, and lords many, yet to us that believe, there is but one God the Father, of whom are all things, and wee in him, and one Lord Jesus Christ, by whom are all things, and wee by him, and so we own the Saints Testimony; And thou manifests thyself that thou would be Exalted; to be equal, will not fit thee; And thatis the bait, thou art lead by, so here as in other things, thy deceit doth appear.  
Thou sayest, thou wilt pull off the vizard, wherewith you pretend to justify this incivility and unjust carriage, &c. You say, you must respect no mans person, and that is, sayest thou, always in giving of judgement, and sayest itis commanded Levit. 19.32. thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy God; but sayest thou, they are rather, that judgement, Isay 3.5. the child shall behave himself proudly against the Ancient, and the base against the honourable: and sayest there is a perfect description of these proud persons &c.  
Answ: Thou wrists the Scripture, and thy vizard is pulled off, for though persons are not to be respected, in giving of judgement, or in bearing witness, yet also, he that doth respect persons doth commit sin, and they that respects him with the Gold ring and goodly apparel, And the poor man in vile raiment must sit at the footstool, they are partial, and James 2.9. if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors: and so all thy wresting will not cover thee, nor thy lies hid thee, who sayest, we go about to justify an uncivil, and an unjust carriage: and we own that command in Levit. 19. and do fear God: but still William, thou would have the honour before the humility, which must not be, for humility goeth before it: and for that in Isay itis rather a description of such as thee, for dost not thou behave thyself basely, in lying and false accusing them, who are vessels of honour: thou may red that the loftiness of man, must be pulled down, and the haughtiness of man laid low, mind that, and he poureth contempt upon Princes who hate Sion: thou art mistaken, that which thou may account honourable, the Lord may account base, and that which thou accounts base, may the Lord choose to confounded the mighty: Gods ways are not thine, nor his thoughts as thine, that which thou may highly esteem, may be abomination to the Lord God, and here thou may see thyself described: but God hath chosen base things and things that are despised, that no flesh should glory in his presence, 1 Cor. 1.26, 27, 28, 29.  
Thou sayest page. the 39. thou shalt observe another carriage of theirs, or two: wherein the devil prepares them to cast off Gods ordinances, &c. they will not hear a Minister, ordained of God, by the Apostles direction, &c. but saist thou, a wandring man, that will say the spirit moves him, and often it hath fallen out, they have been priests and Iesuites: and saist, nay, which is so expressly against the command of God, as nothing can be more, they will suffer impudent women to preach and teach, as goodwise Adler, and others, &c. and saist, itis directly contrary to the commands of the Apostle, and saist, we know not what to say ot it, &c.  
Answ: Here thou begins, with absolute lies; we cast not off Gods ordinances, but are willing to hear a Minister ordained of God, and the Apostles directions we own: but it was the Lord that directed, the Apostles, now in this particular, thou must come under and own thyself a liar, if thou cannot prove what thou hast spoken, for those Ministers that are ordained of God, wee dearly own; but if thou say, that these hirelings, that seek for their gain, from their quarter, and run, but was never sent of God, and therefore profits not the people, but preaches for hire, and divines for money, and prepares war against them that puts not into their mouths, and are blind guides living in pride and covetousness, and following after the ways of unrighteousness; If thou say, these are ordained of God, then thou art as blind as they, and if thou follow them you will both fall into the ditch; And for a wandering man that will say the spirit moves him; if it be so, that he bee moved, by the spirit of truth, wee do own him, but wee believe not every spirit, but trys the spirits whether they be of God, and the Ministers of Christ, wandered up and down, and lived not by oppressing the poor, and tearing mens estates from them, as this polluted Generation, who like a Troop of Robbers, murders in the way by consent, devouring and oppressing, as men voided of all pitty and Compassion, spoiling mens Goods, and Imprisoning mens persons, some to death, for their means, which shows that their God is their belly, and that they Mind earthly things, whose end will be according to their deeds; Is this thy Ministry, that thou would have us hear, proud men, Covetous men, heady men, and high minded, that are fierce, & despisers of those that are Good, that creeps into houses, and leads captive, laden with sin, & lead about with divers lusts, never comes to the knowledge of the truth, never comes to the knowledge of that which makes free, but ever captives, sin Ruling in it's power & operation in your mortal bodies as long as you live, of this sort are they that creep into houses, who deny the power of God, which brings down the pride and loftiness of man, and if such be thy plants, which thou pleads for, which comes from that polluted Nursery, which abounds with wickedness and ungodliness as a flood; we deny them and turn away from them, as the Apostle saith; And they are more like jesuits, with all their tricks and foolish inventions, where they be trained up in those places, which was ordained by the Pope and Popish kings withall that filthy rabble, vicar of Rome, and these vicars which are trained up in wickedness, and sucks the venom and poison from the filthy breasts of that unclean Mother; where had the Apostles such places to train up Ministers in, where gave he such direction? where had they a Magdalen college, a Trinity college, a great House invented by the Vicar of Rome and his company, and call it Emanuel college, and Jesus college; And wild men living in pleasure, and pride, and lust, and then come forth after a time with their heads filled with inventions, and ordained by a company of proud lustful men; Is these thy dear companions, and Jewels, The day of the Lord is come, and his light shines forth clearly, and all your coverings, is the Lord manifesting, blessed be his name for ever more; But sayest thou, which is so expressly against the command of God, they will suffer impudent women; this is thy lie, prove that we suffer impudent women, and if she thou mentions, and calls Good-wife Adler, be a Good-wife, she is not impudent; Solomon saith, a prudent wife is from the Lord, and a virtuous woman for her price, is far above Rubies, and for thy saying it s directly contrary to the commands of the Apostle, and that we know not what to say to it &c. we say, we know what to say to it, more then thou hast instanced, and thou could tell, how to fetch about, to make the command of Christ of none effect, if thy counsel were followed: when he saith expressly, he that breaks one of these least Commandements and shall teach men so, he shall be called least in the kingdom of Heaven, and saith plainly swear not at all: for us to own this with thee was delusion, and came from the Anabaptists in Germany; But we can tell thee upon a better ground, that the Lord hath according to his promise, poured out his spirit upon sons and daughters, Servants and hand-maids, and according to the Scripture, they shall prophecy; forbid the woman to usurp Authority over the man, and let her bee under subjection, as also saith the law, yet daughters may prophecy, and they who are lead by the spirit of God, are not under the law; now wee can show thee examples, both before, and in the Apostles time also, there was one Anna, and shee was of a great Age, shee was a widow, of about fourscore and four yeares, which served God, shee coming in that instant, Gave thanks likewise unto the Lord, and spake of him( to wit, Christ) to all them, that looked for Redemption in Jerusalem, Luk. 2.36, 37, 38: and in Act. 21.8: they that were of Paul's company departed and came into Cesaria; and entred into the house of Phillip the Evangelist,( which was one of the seven) and abode with him, and the same man had four daughters, Virgins, which did prophesy, and they tarried there many dayes; but wee do not red, that they called them Impudent and shameless women, and forbade them to prophesy; And again, Rom. 16.1: Paul said, I commend unto you Phebe our Sister, which is a servant of the Church, which is at C●nchrea: that ye receive her in the Lord as becometh Saints, and Priscilla and Aquilla, was his fellow helpers in Christ Jesus, and there were women which laboured with Paul in the Gospel, Phil. 4.3. I entreat thee also true yoke-fellow, help those women, that laboured with me in the Gospel, with Clement also, and with other my fellow labourers, whose names are in the book of life; here were daughters that prophesied, and some Sister that was a Servant( or a minister) to the Church, and some that was fellow-helpers in Christ Jesus, and some that laboured in the Gospel, and Paul preached the Gospel, and they laboured with him in the Gospel, and their names was in the book of life; And women might pray and prophesy with their head covered, and this is according to the Scripture of truth, and the fulfilling of the Lord's promise wee do own, and prise his tender Mercy, who hath poured out his spirit, which is one in Male and Female, by which the children of the Lord are lead in the way of truth and righteousness.  
Thou sayest, page. 42: the other practise whereby the devil provides to have occasion to led them to lewdness, is their meetings in the night, pretending in the day they must follow their work, and saist, itis like some in Ancient time, whose Meetings produced such Ill effects, that it was prohibited; And indeed saist thou, they that will avoid sin, and keep themselves unspotted, must avoid the appearance thereof, &c.  
Answer. Thy practise throughout thy paper, hath been Slandering and accusing falsely, openly, and secretly; prove any lewdness that was at any Meeting in the night time amongst them, whom thou accuseth, If thou cannot, then cease slandering in secret; And for meeting in the night, when some who feared the Lord did so, to wait upon the Lord, thou was Ill troubled, and pretended great danger, but it was even fearfulness that surprised the heart of the hypocrite, for there was no evil that could Justly be charged upon them, or equally proved against them, though some of them were imprisoned and had broken no law; Now the servants of the Lord, Act: the 20.7: were together in the night time, and Paul preached unto Midnight; and Act. 12.12: Peter was delivered by the power of the Lord, on the nighttime, out of the prison, and when he had considered the thing, he came to the house of Mary the Mother of John, where many were gathered together praying; Its like if such things had been near thee, thou would have called this a practise, which the devil had provided to give occasion of lewdness, as thou accuseth now, them who are gathered together to wait upon the Lord; And if thou Intend to avoid sin, thou must cease such wicked accusations; but why dost thou say be kept unspotted, dost thou own any such thing, that any one should be unspotted? what? sin in the mortal body in its power and operation as long as thou lives, and yet thou tells people of being unspotted? Cease thy hypocrisy, and avoid such appearances; for pure Religion and undefiled before God, is this, to visit the fatherless and widdows in their affliction, and keep unspotted from the world; but if thou seems to be religious, and bridle not thy Tongue, but deceives thy own heart, thy Religion is in vain.  
Thou saist, page. 43: I have herein desired to set down some dangerous doctrines and practices, &c. My chief aim and end being to bring some of my neighbours, if it may bee, to open their eyes, and see their destructive errors, &c.  
Answer. Thou hast set down many lies, and wicked slanders, and thereby manifested thy dangerous practise; which wee desire all good people; who have love to the Lord and his ways, to be ware of, and to take heed of thy leaven, which is sour, and full of wickedness and hypocrisy, and thy chief aim and end, hath been more like throughout thy paper, to reproach the servants of the Lord God, whom thou hast spoken evil against very proudly, for which thou must be accountable; And is such filthy froth as thou hast poured out, Like to open the Eyes of thy Neighbours, to see destructive Errors? they that believe thee, and thy testimony in thy paper, are more like to be blinded, more than they were before, and to be Covered with thick darkness, by believing lies; but yet this wee can tell thee, thou hast so manifested thyself by thy words and actions, that thou and thy ways are discovered, for the Lord hath opened the eyes of many, to see and discern such wicked accusations to come from an unclean spirit; And many of thy neighbours, William, begins to see thee, how thou hast caused the Innocent to be persecuted, and how thou hast lied against the truth, and opposed the way of the Lord, in this day of his power, in which the Lord is coming to redeem the power out of oppression, and to satisfy the hungry with good things.  
Thou saist, I have sent herewith a book of Mr Farmers, a Godly Minister, it seems dwelling in Bristol, in which book, they that will red it, may find what I have laid down confirmed, and divers other practices of Satan, to abuse these people, manifested, and opinions held, which are horrid and damnable; so ends thy paper.  
Answer. It is but a seeming, or a show, that ralph Farmer hath of a Godly Minister; for he is in dead, and reality, a very wicked and ungodly man, a hater of the way of the Lord, and a very persecuter of the power of Godliness, and a bad Example( in the City of Bristol) of pride, envy, lying, and hypocrisy, and his ways are taken notice of, and some of his unjustness, lies, slanders, and unrighteousness is Recorded, and will appear to Generations to come; And indeed he is so taken notice of, and his filthiness hath so appeared, that Generally throughout that City, the honest Godly people deny him, and sees him to be a very formal, time-serving dissembling hypocrite; yea, many people that are not called quakers in that City, discerns him to be a deceitful worker; one man that is in that City, accounted a Minister, and doth preach at the steeple houses in Bristol weekly, writ something of late concerning Ralph Farmer, and said, that he looked upon his writing, to bee,( speaking of his derisions, Reproaches, untruths and Jeering,) better becoming the mouth of a stage-player, than the pen of a Minister,( and said farther) he looked upon it as the fruits of a frothy brain, and the products of a splenish temper, rather than a of Minister of Christ, and said( moreover) that much of Englands misery( and consequently of Bristols) was an Ignorant, ungodly, lazy, proud, scandalous soul murdering ministry, which have made themselves contemptible in the eyes of all good men, and in the consciences of many bad, one of themselves, even a prophet of their own, said thus of Ralph Farmer; this witness is true, and yet this mans products must be brought by thee, to confirm thine; he would rather be a shane to thee( Man,) if thou knew him well, as he is, than a help to thee, to have him on thy side; for thou couldst scarce a choosed out a worse out of the whole Troop, which murder in the way by consent, and commit lewdness; But his book is answered, and his folly made manifest; And though thou join thyself with such, and lick up the very filth, and froth that is poured out of their unclean botles; yet it is all to no purpose, you cannot prevail with all your weapons, and that is to your great grief and sorrow; the Corner-stone is over your heads, and the feet of the Saints is on the top of your highest places; And though one of you, bring in anothers lies to confirm your own; yet all your arrows, will return into your own bowels, and all your bows must be broken, & Josephs bow abides in strength, and the meek of the earth rejoice in the Lord, and magnify the God of their salvation. Thou saist, they that will red that book, may find what thou hast laid down confirmed, and divers other practices of Satan, to abuse these people manifested, and opinions held which is horrid and damnable. Wee say there is, both in what thou hast laid down, and also in Ralph Farmers book, divers practices of Satan, to abuse us, manifested, and opinions held, both in thy paper and his book, which are horrid and damnable; therefore it's time for you to cease such practices of Satan, by which you abuse us, for by such are you manifested, and they who reads with understanding in the fear of the Lord, may see your folly; And now that thou should confess, that what thou lays down, and also other practices of Satan's in that book, are manifested to abuse us; Is it not time for thee to give over such practices, and to deny such a book which confirms them to abuse us, and to Repent of what thou hast done against the truth already, and against the servants of the Lord? for truly the wicked cannot stand in judgement. No oppressors, deceitful workers, dissembling hypocrites, abusers of the servants of the Lord, nor cruel hard hearted ones, can stand in the terrible day, which will come upon all workers of Iniquity, when the Lamb of God comes to judgement, to reward to every one according to their deeds, then such as have been persecuted and hated, and evil spoken of, because they followed the Lamb, shall rejoice; and the Lords adversaries shall be broken to pieces, out of heaven will he thunder upon them, and there will be no hiding place found, for the workers of Iniquity to cover them from the wrath of the Lamb; Great men and mighty men, at that time, who are found enemies to the pure ways of the Lord cannot escape the edge of the sword; All the Titles of honor and dignity, nor all the worlds Glory, will not hid from the Just judgement of the Almighty, he will come upon the wicked in his anger, and vex them in his sore displeasure; Therefore be thou warned in the fear of the Lord, to repent, and return from the way of wickedness, And Cease slandering, and abusing them, who fear the Lord and tremble at his word, and prise thy time, that thou may know the things, that concerns the satisfaction and peace of thy soul, wee desire, in the will of the Lord, that it may be so, And therefore wee do not flatter thee, for wee may not give flattering Titles unto Man, but wee deal plainly with thee, and in the fear of the Lord warn thee, therefore Consider, William, what will all the Glory and dignity of the world do for thee, if thou go with thy Gray head, Laden with sin unto the Grave?   
From them who are scornfully Called Quakers, as a Testimony against the lies and slanders in a paper sent forth by WILLIAM FIENNES.   

THE quakers REPLY manifested to be railing; OR A pursuance of those by the light of of the Scriptures, who through their dark imaginations would evade the Truth; WHEREIN Not only the unsoundness of their principles, but their weakness in mantaining of them, is farther discovered.  
Printed in the year 1660.   

The Quakers reply herein manifested to be( like the Jesuits sophistry) only shifting evasions, which rather darkens, than clears the truth in hand, as also to be but as sparks of railing, streaming out of their hearts, burning with wrath, not only against the defender of truth, but against the truth itself.  
MR Bray Doyly, you being a sober & discreet Gentleman, and a neighbour of mine, whom in both those respects, I had cause to value; It grieved me when I heard that you were wrought upon by these seduced, and seducing people; which caused me to desire, that you would red a few things, which I had written to prevent my neighbours from being lead into their erroneous ways, and also( if it might be) to reduce those who had been turned out of the way of truth by their subtle devices, which they have from him who turns himself into an Angel of light, that he may deceive. I received lately from you an answer thereunto, from some of the Leaders of that unhappy company, & I find it such as I always see their writings to be, and can expect no other from them; they carry on their work with railing, and when they have no argument to use, that can answer what is objected against their erroneous tenants and practices, then they run out into some discourse nothing to the purpose, that the simplo people may think at least, that they have some thing to say for themselves, when every rational man doth clearly see, it is nothing but more froth, and in their raging they foam out their own shane, in the eyes of understanding men. This man what ever he be it matters not,( for what he writes sheweth, who set him on work) begins with magnifying the great and glorious work of God at this time, with high expressions, many drawn out of Scripture, and all most falsely applied; for his meaning is, the gathering together of these Quakers, and sending them up and down in the kingdom is, this which he calls the opening of the eyes of the blind, the making known the way of peace and rest, and many other expressions applied to set forth this great work of admiration in his eyes, as he would have his disciples believe; The man puts darkness for light, here as in many other things, for it is true indeed that the power of God hath herein appeared, and that he hath visited this nation, but in judgement and in great displeasure in this particular, and that in an high degree, not in Loving kindness and in mercy, as this man would have his deceived simplo people to believe, that they may be carried on still in their errors. God being provoked by us a sinful nation, that having the truth of the Gospel clearly manifested unto us, and preached amongst us, as no nation in christendom hath had the like, yet instead of opening our eyes, and imbraceing the truth in the love of it, we have shut our eyes against it, and delighted in unrighteousness, and self-seeking, and( which is worst of all) for our own ends covered violence with God's garment, pretending the care of religion, when it was to carry on mens designs and set up themselves, this is that which God hath been provoked by, and still is, and therefore in his just judgement he hath let loose that great read Dragon, that old serpent the devil( which deceives the world) to deceive this people, and led them into damnable errors to their destruction; and let it be observed that this came not to pass, nor began to work, until these unrighteous practices were undertaken and carried on, for then( by the just judgments of God) this quakerism and many other blasphemous tenants and vile practices, did rise and spread themselves through the nation, my only hope and constant prayer, is that the nation humbling themselves truly before the Lord, and turning to him by repentance from their sins, and unrighteous proceedings, the Lord will then turn unto us in mercy, and cast out this old Dragon the devil and his Angels, who now being let loose, deceives these people in the nation; and with strong delusions doth carry them on in opposition to the truth of the Gospel, Revelations, Chap. 12. v. 9: when like the Jesuits he hath painted over, and sought to put a faire face upon this work of the devil, and these fowle prac●ises carried on by him, endeavouring to make his deluded people to look upon it as if it were the work of God, then he begins to rail upon all that oppose it, and speak or writ any thing against it, giving them all the titles of wickedness, and that they fight against the lamb, And persecute those who( forsooth) he will have be the sons of God, using such terms as may best deceive the simplo, so they endeavour always to do, mingling high language, and Cloaking their falsehood therewith, to make it a deceivable unrighteousness. Amongst the rest of the Army of the uncircumcised as he calls them, he brings in one William Fines( so he terms him) and saith he would be called a noble-man; what a ridiculous speech is this, to say he would be what he is? If Goodman Quaker will not call him so, that is nothing to him, when he is so, and all men besides own him to be so, as knowing him to be such, what need we wish to have that which we have and possess? and these Levellers can no more disposess us of it, than they may be disposessed of their lands and houses, for the same Law of the nation where we live, doth establish the one as well as the other, and by the very same right, but why will not you Mr Quaker call a noble man, a noble man? because you will be wiser than Paul, and guided by a better spirit within you, than the holy Apostle was, to whom our Saviour saith, that when they were to answer before Magistrates, they need not take care what they should answer, for it should be given them in that hour what they should speak, so Paul was taught by our Saviour, and by his spirit according to his promise, to give the title of Noble-man to Festus, to whom it was due, but the proud spirit within these men, will not give honor to whom honor is due, though they be directly commanded so to do in express words; Then he saith that he appeared and sent forth a paper full of deceit, lies, slanders, false accusations against the servants of God, and the way of truth in which they walk; after this he rails & reviles even like an angry barking dog in a street, as their use is; and truly I shall regard it no more, for what my profession hath been and my practise, which he calls hypocrisy and wickedness, those amongst whom I have lived this forty yeares do know, and I shall appeal to them who know by what rule I have walked, and how I have kept myself to my rule, notwithstanding the doors have been opened unto me for my worldly advantage and profit, If I would have been drawn aside from the same; but this I attribute not at all to myself, but only to the power of my God in my weakness, and to his grace alone sufficient for me in all my temptations. For what he saith I have written against the servants of God that tremble at his word, and against the way they walk in, which I cannot prove, that shall appear when he comes to charge me with the particulars; and then it shall be seen who is a liar, a slanderer, and an arrogant false accuser; my heart desires that those he so often names, the servants of the Lord, and that tremble at his word, did know what it is to serve the Lord, for stareing and Quaking unnatural and unseemly gestures of the body are not to be accounted trembling at his word, nor never in the Scripture were so name or esteemed.  
In the first page., he saith there are several lies as in all the rest, and then using swelling words of vanity( as their custom is) not coming to particulars, at last he saith some of them may be spoken to, & after some reviling language, beginneth with this, that it's said the seduced people whom they call Quakers not without cause, because the devil began first with them with that trick of his, to make the people think there was something extraordinary in it; he answers this is false, and thou art not only a false accuser of the people of God,( as he always calls his Quakers,) but an accuser of the power of God; as if this disorderly and shameful carriage of theirs, were wrought in them by the power of God, to make them tremble at his word, desiring so to Cloak it and cover it over; Then William must bear all their railing language, which the holy Angels would not give to Devils, that it may thereby appear from what spirit it comes; There was one Simon Magus in the City of Samaria, that for a long time used sorceries, and bewitched the people, whereupon they said, this is the great power of God, so these deluded people( as those poor people then were until by the preaching of Philip they were reduced from their error) say this witchery, and possession of the devil is the great power of God, and so their Simon Magus amongst them carries them on in these sad delusions; I wish with all my heart, the Lord would please to open their ears, and sand a Philip amongst them, by whom they might be delivered from these devices, sleights, and sorceries of satan. Now to come to the thing itself, that in the beginning and the first rise of these Quakers, the devil was let loose in God's just judgement upon the nation, and did possess some of them, and that witchery and sorceries was used amongst them, 
Two ways made appear, that Quakers have been possesed, and used witcheries.  will be made apparent even by the confession of the men themselves who had been possessed by the Divels, and by the witcheries used: for the first red that which is set down of John Gilpin possessed, and you have his own confession of it, and this attested by the Mayor, Minister, School-master, and others of the Town of Kendal; there was another, a servant( I take it) to one of London, who set down the same, of his being possessed by the devil amongst these Quakers, and in going to their meetings, and what strange things the devil did in him, and by him, and this he sets forth( a book of himself) which book I have seen. Then for witchery, and dealing with familiar spirits, red that of Spencer related by Mr Farmer, and it is by the mans own confession, red also in Mr Farmer, that of John Gilpin, but you rail upon Mr Farmer, red then in Mr Samuel clerk, Pastor of bennet Finke in London, in him and many more, I believe any rational man may red and see evidently proved these particulars and many more, that will evidence this to be a truth, and that of Foxes witchery by his bracelet, the Gentleman is likely to stop your mouths by his proving of it; Let reasonable and understanding men but consider the thing itself, and the manner of acting of it, and it will clearly appear not to proceed from the holy spirit of God; but from that unclean and impure spirit, for as was evident by some that came out of the north into Wales to Wrexham, besides their most false doctrines, that they were perfect and without sin; and doctrines of Arminians; universal redemption, free will, falling from grace, that all men had the seed of God in them, and that at the first look they could know a hypocrite from a Saint; and such like falshoods, which are usual with them; when they meet together, and had sate a good while silent, then one or more would fall down with such a terrifying quakeing, and shaking in all their bodies and joints, with such strange swellings in their bellies and bowels, such shrieking and howlling, and so loud, that not only those present were terrified, but the very dogges barked at it, and swine cried; is this likely to come from the spirit and power of God? or to be( as you would cloak it) a trembling at his word? when they sate silent and heard no word at all before this devilish device began; nay more than this, it is said that in this their quakeing fits,( besides the distorted postures of their bodies & limbs,) the unclean spirit( for such unseemly and brutish actions could proceed from no other, no not from man himself, being himself) made them when they lay upon the ground to purge upward and downward most shamefully. Would any( but such as you are) own such things to come from God's spirit? the like was never heard on in Scripture, but for Scripture you care little, and for your shift to cover such unhuman actions and gestures withall, by calling it a trembling at God's word, it is done when no word is spoken, done by children that the word works not upon; as I have hard of a child of Wagstaffes in Banbury( as I remember) who lay in this manner till your meeting was done, and your Good-wife Alder was fain to come and blow in his ear, before he could be raised, if that be true, I believe there was witchery in it; and again if it were from God to cause trembling at his word, why doth it not still continue? how comes the fear of his word and the reverence thereof to cease now and be laid aside? no it is clear enough it was( as I said) a trick of the devil, which was so shameful, that he was afraid to continue it, est it should discover him, and so hinder the carrying on of his delusions; I have been the longer herein, to discover your falsehood, and how falsely you rail upon me for this, and especially that others may see the Devils work in it.  
In the next place you would answer your railings upon me, as a persecuter, a whited wall, a painted sepulchre, one that keeps drunkards and swearers in my house, these be fine railing terms, but suitable to your dialect, and you deny none of them, but Justify them, which when I shall prove to be most false, then whether you be railers or no will appear, and such are not the the servants of God, what ever you will call yourselves, and indeed that is your folly that you appropriate that name,[ the servants of God] only to yourselves; but know that no railer shall enter into the kingdom of God, I wish therefore that you may be convinced of it, repent for it, and leave it; that I am a perseccutor, you say, I have manifested already, that I am sure you can never prove; but your way is this to take any thing that will serve your turn, and make that a proof though never so false; If I do that which is right and just, if others in opposing of it, shall slight and oppose authority, if they suffer for it, whose fault is that? It is in justice and truth to be laid to their own charge, this being clear I will come to the particular which you mention in general, and so you may say any thing, and no man understand whether it be true or false, and that's your way to asperse men withall, I hope I shall through the grace of God given me, for Christ's sake always continue to profess and practise, that which the Apostle judas exhorteth unto, earnestly to contend for the faith once delivered unto the Saints, by Christ and his Apostles; especially when we find such men creeping in amongst us; and this was it that made me not willing to seem to give any countenance unto them, and their ways and doctrine, which directly oppose that faith once delivered unto the Saints by the Scriptures( as I have shewed) and therefore when they living in my town and my houses, which by right they could no longer do then I pleased, and withall going about to set up meetings that their false teachers might have opportunity to seduce them more, and draw in others to them, and appointing their meetings in the night about ten of the Clock, to the disturbance of the rest of the town, and a thing of evil report, and of opportunity given to satan for his temptations, as I have formerly shewed, and therefore forbidden, and by the customs of this nation( as is well known) not to be suffered, I hereupon gave them warning that they should provide for themselves else where, for they should not continue longer in my town nor in my houses; also because they would keep their unseasonable meetings, at such times contrary to the Law, as the Bell ringing at 8 of the clock sheweth; I desired a Justice of the Peace to call them before him, and to restrain them from that disorderly course in the town, they coming to appear before him, shewed no respect as to a Magistrate, which is their custom, and when he required them to give security to appear at the Sessions, they would not do it, but absolutely refused, whereupon they were sent to the goal, as any man upon such refusal is to be; this was Potter and Tompson, now Goodman railer, who persecuted these men? If any man will commit a fault, and when he hath done, stout it out against the Magistrates, before whom he is brought, and therefore be sent to the goal by the Magistrate, is he that accuseth him, or witnesseth the truth against him, to be called a persecutor? and for putting them out of my houses, had there not been so just an occasion to move me to do it, as they gave me, yet may I not do with mine own what I think best? giving them time enough to provide themselves, and Tompson was bound in a bond( which I have) to leave the house when his mother died, being but a part and piece of that Cottage which his mother had, and which with the rest his brother now hath, being but one Cottage, and here who would not laugh at the foolery which he sets down? That I for my profit lay house to house, this was the same house and a new erected Cottage which ought to be pulled down, but I laid it to the same whereof it was a piece before, and that to my disprofit, if I would have taken rent for it, as I might, the houses are let as they were before else it were not a disprofit to me, but to men that will serve God with me; Then he saith, I broke my promise, which is most false, I think he speaks of Woodfield the Miller, a weak man always, and easily deluded, but( I hope) honest according to his knowledge, I hearty wish he would hearken to found Doctrine, and be guided by the word of God rightly expounded unto him; I never made other promise unto him, but that if he would continue to me such a servant as he was, I never intended to put him away, and it was my intention; but when his wife who was one that followed Cop formerly had drawn him to these fancies( which he at first desired me to draw her off from) then he cannot but remember that I  told him, that if he would not serve God with me in his public worship, it was not fit for me to keep him my servant, he said, I would not make him go against his conscience; I  told him suppose his conscience should be to go to the mass, and worship Images, and turn a Papist, would it be fit for me to keep him my servant? He answered he would die rather then do so; I answered my conscience was clear he ought no more to refuse the worship of God, which he did now refuse, and therefore if he would not worship God with me, he must not be my servant, which if he would have continued as he was he should have been, and other promise I never made him; and whereas this fellow saith, I did it because he would not yield to my pride in putting off his hat to me, it is no news to see them lye, if you look over all his railings, for this is such a lye, that Woodfeild after he was gone( coming to me upon some occasion) did use that civility which these men that turn themselves into beasts will not do, which I care no more for, then to see a Bull or an ox to go by me with his horns upon his head, onely I confess it grieves me for their sakes, to see how the devil deludes them to draw them to cast off humanity.  
I come now to the two last, who were( as this fellow saith) persecuted, and one of them whipped; I take this pains and so far trouble myself to satisfy others of the truth of things; for these railers do not mean to be satisfied, though truth be made apparent; I shall first show what they did, and then what they suffered, and why, being one day in Newton field, there was this Tompson and Knowles, and as I came by them, they would neither look, nor show any respect befiting men, thereupon I said unto them, will you be so uncivil as to carry yourselves more like beasts then men? Tompson flies out presently into railing, and calls me, thou persecutor, and many such like terms and speeches he used; then the other standing by, I asked him, whether he would carry himself like a beast? he to my face said, thou liest, then which a greater provocation could not be given, My son Richard Fines being near, and seeing their insolency, and base carriage, went to Tompson, and pulling off his hat cast it upon the ground; whereupon he called him a thief and one that stolen his goods, I was glad he let him alone, and revenged not himself upon him for his insolency; these things being done by such kind of people, I thought it was fit some example should be made of their insolent proud behaviour, that others might not be encouraged to do the like, but rather hear and fear and not dare to grow to the like insolent behaviour; Therefore I desired a Justice of the peace to hear it, and the proofs of it, and then to proceed according to the order made against provoking language to prevent Duels, which is, if any shall use such language except they acknowledge it and give satisfaction, they are to be sent to the house of correction, They were( these things being proved) required to give in band to appear at the Sessions, they refused to do so, and were sent to the Gaiole, when the Sessions were, these things being proved, they were according to the Order, sent to the house of correction, fined a small fine, and enjoined by the Order of the Bench to make their submission to me, and ask me forgiveness, when they were at the house of correction they would not work; the master  told them if they would not work they must be whipped, not for what they had done to me, but because they refused to work there, And that he must do, thereupon Tompson at last obeied the orders of the house, and was not meddled with, but the other proud stubborn boy would not, and therefore was whipped, it was sufficient to me, that such intolerable pride and insolency should not be suffered, as if we lived under no Law or Government, but like a company of beasts in a wilderness, and this would have been an example, had it not been punished according to Law, to encourage every proud boy to grow insufferable: for their submission to me, and asking me forgiveness, I sent to the Bench and desired they might not be kept in any longer, for that though they would not do it, the making these insolent companions know that they, and their fellowes were under Authority was that which I( for example sake) looked after, now let goodman Quaker see where he will find his persecutor, either his William Fines, or the Law, or the Justices of the Bench; I am the longer in laying open the truth of these matters of fact, that my neighbours that shall red his lies and slanders, and my answer, may see how little credit is to be given to his high swelling railing discourse all along: for drunkards in my house he can say nothing but some have reeled: poor fellow! Who saw him? and who was it that reeled? here thou canst not reelethy self out of a lye; for swearers take notice how ridiculous he makes himself: I keep swearers in my house, because my servants being called before a Magistrate to testify the truth upon their oaths, take an Oath, which they are both by God and man in such a case bound to do; I have now shewed his railing, about persecution, his judgments denounced which is usually with them as often as their railing spirit is stirrd; and I have shewed that there is no ground at all for it, more then to say, he is a persecutor that brings a man to be punished for what he deserves, and which by his own fault he brings upon his own head; for whited wall and painted sepulchre, he will have that made good, and chargeth me with it, because I act and live contrary to my profession; he should prove that in some particulars; but for my walking according to the rule of Gods word, which the servants of God should keep themselves unto, and their casting that rule from them, that they may walk according to the light within them, and the voice and spirit within them, which( not tried by the word) is nothing but their own fancies and the Divels delusions; this I will leave to the judgement of those who knows us both, and our conversations, and that word of truth which shall judge us at the last day. Next he quarrels that I say, that I persecute not them, but their pride, and other sins and the devil therein; here he begins with railing as all along, and then thinks to get a great advantage by asking, whether the devil was imprisoned? or whipped? ignorant or wilful man! cannot it be said that the sins proceeding from the Devil are reproved and persecuted, when those men are reproved and persecuted, in and by whom he acts them? he might as well have taken this exception, against what our blessed Saviour said, when he reproved the working of satan in Peter, get thee behind me satan, was Peter satan? was it satan that spoken to our Saviour? this he might as well ask, as was it satan that was whipped? here see the weakness or malice of the man; my desire was to show that I hated their pride & insolency that came from satan, not their persons, which I would use means to bring out of Sathans power if I could: for Munster business, as in the rest, he doth think it enough to say it is false; but let any understanding man red it, as it is laid down in the 10th chapter of Sleyden, and he will see( as I have said) the principles the same; and were it in your power, the issue would be the same, when you have a John of Leiden to carry you on; you go by the spirit within you, by the voice within you, by revelations and inspirations, as you will make them, and so did those people in Germany until they were destroyed, and called themselves the servants of God as highly, and as much as you poor deluded people do; when I express my desire to bring them from their error and delusions into the way of truth, that cannot be endured, then he rails upon me, which sheweth who they are that cannot endure wholesome doctrine, but heap up to themselves teachers that will not gainsay their lusts, but led them on in them; now he would show my winding and turning, but so foolishly and falsely, as any man may discover; for he would draw it out of this that now I said, at first the devil began with ranting, but I said before, he began with the trick of Quaking, both is true, before these Quakers came in play, he carried on his devilish work by Ranters; when he saw that grew odious, then he set up these Quakers, and with them began this trick of Quakeing; what turning or winding is in this? your mouth may be stopped, now he seems to be mightily offended, saying that I charge them with ranting, he shows not what I said thereof, but like the old Dragon casts out a Sea of railing against me for false accusing, & that I am a Ranter, & such like, in my principles & they bear witness against ranting; I wish they be not in the end drawn to their practices, when they own this, that, they are without sin; so that in the end nothing they do will be sin; & therefore they may do any thing. That one false principle that they are without any sin, is likely to make way for the devil to draw them on to the other, this is all I have said, & yet not in this place, but that you may see the Quakers and Ranters do not altogether disagree in their principles, & therefore, it is to be feared they may at last concentre together. In a book set forth by Fox & nailer their extraordinary Prophets, called a word from the Lord, & Printed 1654. Pag. 13. they speak a word to the Ranters, & tell them that they had a puer convincement, so( it seems) they approve of their principles, if they had kept to them; let these men take heed what this may come unto in the end, if they go upon the same principles.  
Next he rails on me for showing their Mortification to be no other then a vollutary humility, as the Apostle calls it, in the Coll. 2: not a humility commanded by God at all, but only coming from their own fancies, and therefore sets up the flesh, as the Apostle saith, coming from the flesh; and because I show it to be a foolery, to place humility in not wearing band-strings, and and laces, and such like, which God never commanded to be laid aside to show humility; therefore he ignorantly,( or purposely to serve his turn) will understand it, as if I intended it was a foolery to wear such things, when the meaning is, that they be, and all such things are fooleries, when the forbearing of the use of them is made a Testimony of humility and Mortification, when pride is thereby more shewed, than humility, as in the Popish begging Friars and Priests; his answer to this of their humility and mortification, shewed in laying aside such things, which indeed are fooleries, when made such a use of as to testify humility which God never appointed, and therefore of the Apostle Called will-worship coming from the fl sh, is very simplo perverting what is spoken, to a clean contrary sense, that he might seem to make an answer besides his railing; and because the begging Friars herein do go beyond them, he confesseth they shewed much humility, but in deceit he saith, and there is the same deceit in this of theirs, for it is apparent by all their other carriages, that there is not a prouder generation amongst men, than they thereby show themselves to be, this is true, let them rail, as he doth; if there did appear in you a meek and quiet spirit, instead of your railings and judging men, which will bring judgement upon you, as, your Saviour saith when he forbids it, this would testify your humility, and witness it much more, than your not weareing laces and band-strings, which is nothing but a foolery laughed at.  
His railing, reviling, and false accusing, which is in every answer of his I leave, and cast away as the barkeing of a mad dog, and I will come to the matter itself, whereby this false accusing will appear; he saith, that I discovering the Divels carrying on of his design by these Quakers, do say that it is manifest he makes use of many Jesuits and Priests, who under other forms and professions mingle themselves with them, and become their teachers; here the man would find out a device to show his wit, but thereby discovereth a kind of foolish device to Cloak the business, which he doth not plainly deny, he saith if it be manifest, I must prove it, if I do not prove it, then I conceal Traytors; I wish I could as easily catch them, and bring them forth, as I can prove it; Then it would quickly appear I am no favourer of Jesuits and Popish Priests; it is easy to prove and make it manifest, that subtle foxes have crept into the flock, and destroyed the lambs, and done mischief; but not so easy to take them, for when they have done that which they came for, they run away, and hid themselves in their holes and dens, as these do, returning beyond Sea to their jesuitical Collidges, or hiding themselves hear under some mecanick trade,( as hath been seen) until they have opportunity again to carry on their work for which they are sent, I wish with all my heart the Magistrates did more strictly search after them then they do, for some that have come from beyond Sea do say, there are so many come over to carry on this design, that their colleges are much emptied thereby; and he that shall red what the jesuit Persons, and the rest of them resolved, and what Camponella advised the King of spain, shall perceive what they think to be the only design, to bring this kingdom again to their religion, that is, to take all advantages to breed, and carry on divisions, and distractions amongst us, and therefore they greatly embrace this opportunity to increase, and carry on these simplo people in their delusions to oppose Magistrasy, and ministry, and all Gospel Ordinances; calling them outward carnal forms, which are to be laid aside; this pleaseth these Jesuits very highly, especially when they may with all have opportunity( as they have) to leaven them with their own false doctrine by teaching amongst them; now to manifest that these do mingle themselves, amongst the Quakers, Anabaptists, and such like erroneous seduced people, and are sent for this very purpose. That story of ●he converted Jew, as was pretended, or name the false Je●, will evince it, sent from Rome on purpose by his own confe●●ion, from the Pope and the Jesuits; another evidence of it is, of 〈◇〉 man that came to Bristol being to go over into Ireland, one of the Society of Priests or Jesuits, he coming to one of his acquaintance there,  told him, he with two more of his sect, had been with these Quakers, and that he had preached amongst them at least thirty times, and this proves it sufficiently that they are their teachers; and whereas this fellow, it is likely, will give me the lie herein; I have heard that it will be proved by the man of Bristol upon his Oath, that this Popish-Priest when he went into Ireland  told him so, and withall warned him to take heed how he meddled with them, for( it seems) having been amongst them, he found their blasphemous tenants so much to be abhorred( as indeed they are, when they speak them out and cloak them not deceitfully) that they were much worse than those of the Papists, though they be bad enough.  
In the next place he rails, which I despise, being known to be false, because I say they carry away the simplo people with this bait of the devil, that they ought to show no respect to any high or low, Magistrate, Minister, Parent, or Master, and so cast the 5th Commandment out of the Tables. I need not prove this for they themselves in all their carriages to men, of all sorts do make it manifest? he saith, they own Magistracy, but what magistracy such as they will say, do justly and rule for God, every Magistrate should do so, but if he fail in his duty as you shall judge, then you will not, own him and let him do what he will, yet you testify not owning of him as a Magistrate, by any reverence in word or gesture expressing the same; all men see and know your carriage to be such; but the Scripture commands you to be obedient to every ordinance of man for the Lord's sake, if Magistracy be chosen of men,( as they may be,) you are to be Obedient to them in Obedience to God, for he hath appointed them to be so chosen, and that whether it be to the King, who is supreme, or those who are under him and appointed by him, this you do not any way express in word or gesture; and the Apostle commands servants to be obedient to their Masters after the flesh, yea if they be not Believers, so long as they are under the yoke of service being servants to them, they must obey, and that with fear and trembling for conscience sake, do you Quakers carry yourselves towards your Masters so, though they be godly men? which you should do, were they but carnal men after the flesh: in stead of fear, trembling, and expressing all reverence in words and gesture, you thou them, clap on your hat before them, fit down by them at the table, when our Saviour tells you, you should wait upon your Master until he had eaten, and then sit down afterwards, how contrary to the express commands of the scriptures are all your carriages towards your superiors and Masters? and for your children, how do you breed them up? to thou Father and Mother, to show respect and obeisance to neither in word or behaviour; how doth this show forth the judgement of God upon a Nation? as it is said in Isaiah the 3d chapter, when the boyes and children shall behave themselves proudly against the ancient, and the vile and base rise up against the honourable; If this be not the casting away the 5th Commandment with all the scripture expositions upon it, let every understanding man judge?  
Now be comes to excuse their great Teacher Fox of his witchcraft manifested in the Bracelet, and cannot but confess that this report hath gon about of him; but as his usual answer is, he saith, it is a lie, and then follows his course of railing, afterward asketh who the Gentleman is, and his wife and the Maid, and where they dwell, it may be those men who, he saith, have reported it, have also  told where they are, but he may know they dwell not far from London, and it may be he shall know it is no lye, but will be proved to his face and Fox also, to their shane: He comes again to the Quaking trick, whereby satan carries on his delusion, intending at first to make people think, God manifested his presence at their meetings, and rails upon me for saying, it was possession, witchery or cheating. I have before answered this, and shewed by sufficient proof and witness, that there was possession and witchery in the business, and such abominable unseemly and inhuman carriage, and practices in it, as could not proceed from the holy spirit of God: and whereas he saith Ralph Farmers book is answered, and proved to be lies, and then rails against the minister that wrote it: He that reads this or any of their books and answers may easily see what vain idle answers they make, consisting of railing, and shifts, and foolish evasions, not coming directly to answer any argument, as in that book of Mr Farmer any rational man may clearly see in their answers to the queries, and to Mr Goodwin and Mr Nyes Articles of faith: and for that book of Mr Farmer, he that will red it shall see proved out of their own writings such horrid blasphemies, and opinions carried on deceitfully, at first, to strangers whom they would seduce, but openly enough to those whom they had gained and might speak all their cursed opinions plainly unto; that truly it is a grief to me to red, and no true Christians but would detest and abhor, it may be I shall set down some of them, needing no proof but coming from themselves, and their own writings, and the depths of satan are not yet fully to be opened by them, therefore for a time they would Cloak them over with ambiguous language which may deceive the simplo: for that Goodwife Adler or Audland as he calls her, what she was is well known at Bambury and how impudently she took upon her, to be a teacher to men which the Apostle directly forbids, and saith it is a shane for any woman so to do, but that is all one to them, what the Apostle says in the word without them, they will be lead by the spirit within them, yet this Apostle when he had given that Order for the Churches to observe, that a woman should not take upon her nor usurp Authority to teach in the congregation tells them, that though they think themselves prophet or spiritual men, yet they must know that what he did direct were the commandments of God, hereby you may see what this Goodwife Andland was, and for that he saith, of their being stricken that persecuted her as he would have it, why doth he not name the man and the stroke he talks of to me in such a case he would give the lye, and take occasion to rail, but I leave that to him as suitable to their spirits all along in what they writ and speak; when I tell them, the devil hath left his trick, now he hath nothing to say, but that the devil doth not leave his cheats; it is true, but the leaving of this is, because he would not have his Cheats discovered, had it been from God to show a reverence to his word, or to testify his owning of what they did, it would have continued for the same reverence is still to be yielded to his word and worship, but this stareing, falling down, Quaking, and other distorted and unseemly gestures, as blowing, panting like a Dog after a course run,( as one of them a woman come to me and did) this was the Devils trick which he seeth best for his design to leave off, now he leaves not off his cheating nor ever will, but when he perceives that it begins to be observed, then( that his cheating may not discover him) he leaves it and turns another way.  
When he comes to nailer, then he is a little puzzled and stopped from his railing, but he would excuse him in part though he will not own all that came from him for shane, he denied that he was their chief Doctor and teacher, a thing that is generally known, then he saith it will not be proved, he said, he was as good as God, as just as God, as holy as God; this is proved in a book called the Perfect pharisee written by some Ministers of Newcastle there you may find it and Fox their other chief Apostle in express words said, I am equal with God, are these horrid Blasphemies to be endured by Christians? but their extraordinary teacher nailer hath set himself up for a false Christ and then no marvel that he should speak those blasphemous words before mentioned and this the fellow that rails upon me will not touch upon for it as sufficiently known) that he did ride into a Town,( I take it bristol) upon a horse, and his poselits whom he had seduced following and going before, cried Hosanna, this is the Lamb of God that taketh away the sins of the world, for which he was sent for and punished( not as he deserved) for this fearful horrid Blasphemy, as I have said before; let this make Christians fly from, and detest this error carried up and down; when they shall see from whence it comes by the end and issue the devil carrieth it unto; damnable Doctrines will in the issue bring forth damnable practices, when I come to speak of their Doctrines and practices, showing that such Doctrines entertained are likely to bring forth such practices, and giving some instances to that purpose, which I heard of in the North, what the being lead by the spirit within them not tried by the word without them( which is the rule to try the spirit by whether they be of God or not) had done there, then he falls a railing and false accusing and judging as if he were touched to the quick, casting that upon me which too truly belongeth to themselves, and when he hath vomited up his lies and false slanders against me, interweaving them with some places of Scripture falsely applied, and as I shall show( concerning their Doctrine which they are taught) falsely spoken; then he comes to the particulars, which he should have done before his railing, base language cast upon me that so it might appear whether it were true or false, that which I say is what such a doctrine hath, and is still like to produce, their pretending to be lead by the spirit within, and a voice within them, whereas they are to be lead by the word of God which comes from the spirit, and the spirit within us( if it be the spirit of God) doth led us by the word of God in all our ways, which word is given and inspired by that Holy Spirit; and therefore we are commanded by that rule to try the spirits whether they be of God or not; and the Scripture saith if they spake not according to that word, they are not the spirit of light but of darkness there is no light in them; and our Saviour when he would have the Disciples know the truth of him and his resurrection, he opened their understanding, that they might understand the scriptures, Luke the last, so when this man talks of a spirit within us, it must be that spirit of God which revealed the word unto us, we say and know that the eternal spirit of the Father and the son doth abide and remain with those that are regenerate and born again of the spirit, for ever dwelling with them and in them as John 14. our blessed Saviour promiseth, and in the same Chapter verse the 26 our Saviour tells us that the Holy Ghost will be with us, & dwell in us, for to instruct us in all things, by bringing to our memories the words of our Saviour, to teach us to have his commandments in our knowledges and then to keep and observe them by giving us grace so to do, and it is he( as our Saviour there saith) that loveth him, who so doth, & he shall be loved of the Father, and Christ will love him and show himself unto him; this is the work of the spirit within us, to give us a true knowledge of the word and Scriptures, & grace to walk according to the same in obedience to our God, but to talk of the spirit within us, and a voice within us,( as you may see Gilpin had) that leads men from being obedient to the word of God without them, to follow the impulses and lusts that that spirit and voice shall move them unto, which they say is within them and they are to be guided and lead by; this I say( as I have done before) is to open a way to the devil, to carry them to all errors, delusions, and lusts, which hath appeared already too much in those people, and from the instances thereof in the North which I have set down, and this fellow, not knowing that they are untrue, yet foams out his railing so brutishly for the proof of them; if thereby I might be so happy as to reduce any of my neighbours from these base delusions of theirs, I shall endeavour to bring evidences thereof from that Country; for the maid, that one of these Quakers was persuading to be lewd with him, telling her that there was no sin in it, for all flesh was common one to another, she  told him that was false, for the word said, whoremongers and adulterers God would judge; he pressing her still, she left him and them all, and their meetings thereupon, and went and complained to a Godly Minister of them, and, railer, you shall have his name, Mr Etty Minister of aims Burton in the North, & it may be examined, for I believe many know of it there, though I hard last week, that good Minister is dead; and for the other two Instances which I heard off, I do think( if it might avail any thing to reduce the people from these errors) to endeavour to prove it to this railers face, that he might be ashamed of his railings, but especially of these false Doctrines and base practices brought forth by them, for Felton that stabbed the Duke of Buchingham, which was from following the impulse of that spirit within him, contrary to the word of God, that he saith nothing to, for he knows not how to cloak it, and he was lead by this spirit they talk of, and answers to his prayers.  
Now whereas he would help himself in this, by saying, that though there be a false deluding spirit, yet there is a true spirit which reveals the truth, and none can understand the Scripture but by that spirit of truth, and he saith, that this spirit they own, and the Scriptures which are given by inspiration from the spirit of God; but if you would have spoken home to the point and clearly manifested your way, you should have left no door open for your liberty to walk after this spirit and voice within you, though not according to the rule laid down in the word of God given by the spirit of God and trying and manifesting what comes from that spirit of truth, and what from false spirits; but this you spake not plainly and directly, and that you may not hereby delude and deceive the simplo people; I will clearly show unto them from one of your Teachers what your Doctrine is in this point, however you would here seem to cover it over with deceitful terms, not speaking out fully as your Teacher one Atkinson doth: you say, you own the Scriptures, you shall see what this impudent teacher of yours professeth, and that in his answer to Mr Goodwin and Mr nigh, to the first principle he saith, the Scriptures are not the Saints rule of knowing God and living up to him, but that which was before the Scriptures were written, by which all the Holy men of God knew him: and here you have made yourselves manifest that you have not the rule which Moses had, which is the spirit of light by which he made himself known to the sons of men, and you that teach people to walk in another rule, are those that put light for darkness and darkness for light; here you have their Doctrine set down plainly without any deceitful covering or tricks, to avoid the owning of laying aside the Scriptures and word of God, and walking according to the light within them; which he calls the spirit of light so that you may plainly see he layeth aside the word of God to be our rule, a light unto our feet and a lantern to direct us in all our ways, yea a rule whereby we are to try the spirits whether they be of God or not; and we must go by this rule of theirs, the spirit within us, so that what I have said of them he here confirms and makes him a liar that calls me a liar, for saying so by that which this seducer would make good his casting away the Scriptures from being our rule to know God by, is, that we must know God, as the holy men of God did before the Scriptures were written, that is, by dreams and visions and immediate revelations from God, and this we must look for, and walk by now, when God hath given us the Scriptures and his word fully completed and perfected to be our rule; this suits with them and their delusions very well, from their spirit within them and the voice within them; but it is directly against that which is commanded us, and the reasons told us, why now we are not to look for that way, by which God was pleased in old time to speak to the fathers and reveal his will unto them, because he had now spoken unto us by his son, and by him perfected his will fully in the old and New Testament, wherefore after the son we are to expect no new revelations as Heb. 1.1. but rest in what God hath spoken to us by his son whereby, he hath fully put an end to that way, which, it is there said, he used to the Fathers at divers times, and in divers manners, and the book of the Revelations being the last that was written, requires us to rest in the Scriptures without adding thereunto or taking ought therefrom; and I am persuaded that is intended not onely concerning that particular part, but relates to the whole Scriptures and book of God; remember this which I have alleged before, which our Saviour teacheth us, he that hath my word and keepeth it he it is that loves me: therefore I earnestly desire my neighbours and Friends, that in these times of temptation and delusion, they would be careful to keep themselves strictly to the observance of the word of God, make that their rule to walk by here, for by that they will be judged hereafter, and let not satan by his false Prophets sent up and down to deceive under the pretence a of light within, them and a voice within them, make them lay aside this word of God which is the onely light whereby the spirit of God within his children, doth enlighten them and led them into all truth, and ennable them to discover and cast away errors and delusions coming from the devil, and to strengthen and confirm us herein, remember what an example our blessed Saviour hath set before us, in resisting the temptations of that wicked spirit, when he offered any temptation, always our Saviours answer was out of the word, It is written: so let us do, and then neither the spirit of the devil, nor the voice within us shall be able to deceive us; This Quaker, or, because that trick is laid aside now, I may rather say, this railer, for that is not at all left, but his paper all along full of it, and in this place, where he would justify himself and his company for holding that they are perfect and without sin, which were there nothing else to convince them of this falsehood, as there is enough, this their railing in all their writings will do it sufficiently: he saith, this remaines for me to prove, and saith, Hix denieth it; Hix is now dead, and therefore he may now charge him with this lye the more confidently, but I do say, and know that he  told me so, and when he had done so, I asked him again, and he affirmd it to me again and would justify it, but what needs this? when I think, Tompson the ranter heretofore, now a Quaker, if he should be asked, would affirm it, and it is known evidently how many there are that do profess it, & when they are made manifest to have spoken those horrid blasphemies, that they are equal with God, as good as God, as holy as God, as just as God, needs there any proof from me, when it will be proved they spake these blasphemies? hath God any sin in him? or is he not perfect? nay at last he comes to discover the depths of satan, and doth say they are perfict, the falsehood whereof I have sufficiently shewed out of Scriptures to any rational man, in that paper which he so much rails at; but I will a little farther discover his falsehood here in what he writes, and his endeavour to deceive the ignorant and simplo ones by perverting Scripture, and lies cast upon what I have written; First, he will not acknowledge a difference, between Justification and Sanctification, Justification is by the onely satisfaction made by Christ unto the justice of God, by bearing our sins in his body upon the cross, and for whom God accepts this, as he doth for all his Elect, to them his Justice being satisfied, he imputes no sin, but it is cleansed away from them by the blood of Christ in the sight of God 2 Cor. 5.19. God was in Christ reconciling the world unto himself not imputing their trespasses unto them, that is the elect in the world as you may see, Rom 8.29. whom he did foreknow he also did predestinate, and in the next verse, whom he did predestinate those he called and Justified, this being done, vers. the 33. who shall lay any thing to the charge of Gods Elect, it is God that Justifieth and how? the 32 vers. by not sparing his own son but delivering him up for us to death, that so satisfaction might be made fully to his justice, and that being made by the death and sufferings of the son of God, the way that God himself out of his infinite grace and rich mercy found out as that which only could satisfy infinite justice, being the blood of God, as the Apostle in another place calls it, that is, of that person that was God and man in one person, and therefore of an infinite merit, this being done, will God impute sin to those for whom he hath received satisfaction and reconciled unto himself hereby, not imputing their sins, when this is done, they who are justified onely by what is performed by Christ our Saviour, in his own person, his sufferings accepted for us, and his obedience and righteousness imputed to us, out of the free grace and mercy of God, for of free grace we are saved, not of any works of our own, as is plain in the Scripture; and I insist the more upon it, because they Iesuitically expect to be justified and saved by Christ, working in them, and suffering in them, which is by their own works, and merits, as shall appear by their own answers to the Queries: Then I say, they who are thus justified by Christ in his own person, those he sanctifieth by his spirit, not taking away all sin, but taking away the dominion, and ruling power of sin; for if sin were wholly taken away, and men perfect in grace, how can they grow in grace as they are commanded to do? for where there is perfection, there needs no growth nor addition to it; I will now show his lies, and slanders, and then his devices to maintain their perfection: first, he saith I am a Ranter, because I say, the guilt of sin is taken away, and not imputed to us by God, though we live in sin, and under the power of it; this he speak most falsely of me, for in the paper which he so much rails at, it is clean otherwise expressed by me, as any may red, I say, for whom Christ died, and thereby satisfied the Iustice of God for theirs sins, to those God will not impute sin, nor charge them with the guilt thereof, then there is another cleansing away of sin, which is the power and operation or working of it in our mortal bodies, while we live here in this world, this I say is likewise done by the spirit of Christ in us, which he gives to those whom he justifieth, and thereby sin in us is more and more subdued and mortified, that it cannot have dominion over us; though not wholly taken out of us, doth not this show his falsehood, when he saith, I say men may live under the power of sin; and in sin while they live? and yet go to heaven. I say the clean contrary, that those who are justified by the death of Christ, and therefore sin not imputed to them, and likewise by the spirit of Christ sanctified, and thereby sin mortified more and more that it cannot rule and reign in them, but is subdued, that though it be in them, yet it hath not dominion over them that they should fulfil it in the lusts thereof, as the Ranters say and practise, and I wish that when they think they are perfect, and therefore watch not over their hearts, for what need they when perfect but leave their hearts as needing no guard, nor inspection upon all occasions, to prevent the risings and motions of sin, fall not into the like abominations as those Ranters live in: and for this deceitful man to say that I while I live, think I may live under the power of sin, and yet go to heaven, because I say that while we live, sin will have a power to operate in our unregenerate part, which the Apostle calls our fleshly members, though resisted and overcome by the graces of the spirit within us, who hath regenerated us, and made us new creatures, though not wholly renewed, for there remaines a fleshly part lusting against the spiritual and regenerate part, so that the Apostle himself was so sensible of it that he saith, Oh wretched man that I am, who shall deliver me from this body of death! and gives thanks to God that by Jesus Christ he only is delivered, and that manifested unto him by his serving the law of God in his mind, that is, his regenerate part, but yet saith, that in his flesh( the part yet unregenerate the law of sin, therfore there is a part unregenerate, the lusts whereof rise up against the spiritual mind, which loves and obeys the law of God, resisting those fleshly lusts, and( through the assistance of Gods spirit) subduing & overcoming them, this man I say may as well and with as much reason, call Paul a Ranter as me for what I have said, as any sober man who will red the 7th Chapter to the romans may evidently perceive: now he comes with very untempered mortar to daub over this perfection which he owns, and being without all sin in this life. The first place he brings, is that in the 3d of the Philipians, where Paul saith in the 15th verse, Let us therefore as many as be perfect be thus minded, and in the 11th verse, he professeth himself not to be perfect; were any of those he exhorteth more perfect than himself, being his disciples, he their teacher? by this very place the man might see( if he would not shut his eyes to continue in his errors) that perfection in scripture, as here is used in a double sense, the one for perfection in degrees, where there is no degrees of perfection wanting, that the subject is capable of, this is not attainable unto in this life, until we be dissolved and be with Christ, which is best of all, & this the Apostle saith he hath not already attained, and therefore was not already perfect with this perfection, but did follow after it, and press forward towards that mark: and was there a man in the world that was but a more man and no more, that ever did, or will attain to a higher degree than Paul? yet he had not attained to that degree of perfection, which the spirits of just men made perfect in heaven do enjoy, neither can any in this life attain to that degree until they come to heaven, another sense in which the word perfect is taken, is, upright and sincere without hypocrisy; that may be termed perfection of parts not degrees, when a man walks uprightly not as to one thing, and hypocritically and falsely in another; but in all parts of Christianity, one as well as another, is found to be sincere and upright; and hath respect to all the Commandments of God, one as much as another, here is an universal uprightness in all parts of piety, none neglected, and this is termed perfection as to the parts of piety, and righteousness, but not as to the degrees which are to be waited for, and pressed forward unto continually while we live, as Paul saith he would, not having attained thereunto, and then exhorts as many, putting in himself, as are perfect to be so minded, vers: 15th: now he that is not ignorant, or rather will not be wilful, must needs see the different acceptation of this word perfect as I have expressed it, for else Paul should contradict himself saying, in one place he was not perfect, and in another he was, that perfect in scripture is sometimes taken for upright, will clearly appear in Job the 1st and 2d chapters, where God calleth Job a perfect man, and in the next word interprets it upright and sincere, which was his perfection, for, that he was not perfect without sin is apparent, as God sheweth and he himself confesseth in the book of Job at the latter end. I have so fully cleared that place, 1 Epist: of Joh: chap. 3: he that is born of God sinneth not, showing that the reason he giveth expounds the place, making it not contradict what he had said before, that is, the seed of God remaineth in him, and therefore he cannot sin so as he that is not born of God, and hath no such seeds of Grace remaineing in him, the one cannot sin totally without reluctancy, nor finally without repentance, as the other may, for that immortal seed( that by being born of God, doth and ever will remane in him,) will spring up and restore him to his first condition by true repentance like his companions, as you may see if you will but red their answers to the query, and their answers to Mr Goodwin and Mr Nyes confession of faith; so here when he cannot answer the arguments, he rails and calls them my imaginations, and me a person that would live in sin and in the power of sin, and such like, and that I am one that is a liar, a dissembling hypocrite and much more; this is the way of their argumentation when they have no answer to make, that I would live in sin and in the power of sin, or any other regenerate man. I have shewed it is his lie; for all I said, which is the same that Paul saith, is, that sin hath a power to work and rise up against the grace of God in a regenerate man, but will be resisted and overcome by those graces: then he comes to that place, he that is born of God sinneth not, but answereth nothing that I have said in it, but calls them my imaginations and lies, there is his answer, now I will ask this railer, whether David were not born of God, when God saith he was a man according to his his own heart, yet David fell into grievous sins after he was regenerate, but the seed of God remaneing in him, restored him again by true repentance; and whether Peter were not born of God, when Christ himself owns him to be so, yet he fell into a great sin of denying his Master for fear, but by the grace of God in him repented and wept bitterly for it, so that by those examples and many more it is apparent, that a man regenerate and born of God hath corruption remaneing in him, and may fall into sin, contrary to the false interpretation they make of this place, to justify their false Tenet by this, Jobe,( a man whom God himself saith, there was none like him upon the earth) acknowledgeth fully chap: 9. v. 30. and he saith, we speak wisdom amongst those that are perfect, I have shewed before how perfect is taken, such as are sincere and upright, and for that which the Apostle saith that he might present men perfect in Christ Jesus, I would the man and his companions did or would understand that rightly, then they would not expect to be presented perfect in their own righteousness or perfection; but in the righteousness of Jesus Christ who is our perfection, and so the Apostle would bring them to believe and to rest therein, then they should be perfect, resting upon the righteousness of the Lord Christ before God, and not upon their own, the best whereof is in that respect no better than dung and dross and filthy rags. I unfeignedly wish that these people who are seduced, many of them I believe having better hearts than those who do seduce them, & who do not at first discover all their wicked doctrines unto them, instead of the spirit within them, & the light, within them( which their Teachers and seducers do so much talk of) had the true spirit of God dwelling in them, which would, as our Saviour saith, convince them of sin, and make them see the strirings & movings of their corruptions within them to their grief, against the working & power of that holy spirit within them, & make them humble themselves for the same, & pray against it, and overcome it, as Paul did when he was buffeted by satan and did feel a prick in the flesh, which made him fall to prayer, and then received this answer from the Lord, my power shall be strong in thy weakness, and my grace sufficient for thee, but when these people are so deluded as to think themselves perfect and without sin, they neither take notice of their corruptions, & the working of them in their secret thoughts, nor failings in their conversations amongst men, which are apparent enough; but lets them go on without humiliation for them, or prayer against them, for why should they do either? when they think they have no sin, and therefore no cause to be humbled or pray, it grieves me to think they should be carried, to such an unchristian delusion contrary to the Scripture, & to the practise of most holy men that are spoken of in Scripture, at last he comes to ask if we be not perfect here, when and where we shall be made perfect? no unclean thing shall enter into the kingdom of God, & therefore he would have the time and place shewed him when we shall be cleansed, and made perfect; if not in this life, as if there needed a purgatory as the Papists and Priests hold, if you hold righteousness by your own works and perfection, and not by the satisfaction made by Christ in his own person at Jerusalem, nor by his righteousness imputed unto you for justification as you do, as may appear in your answers to the Queries, then indeed you will need a purgatory, and come to that tenet with the Priests and Papists, as you do to the other of being justified by your own works and merits by Christ, working in you, and suffering in you, not for you, in his own person, without which there is no salvation, but what a ridiculous thing is it to ask what time and what place cleansing from sin perfectly, in respect of sanctification, shall be in? in respect of justification, we know, & you should kno, it is done by Christ in the sight of God, for all that believe in him, and for sanctification perfectly, so soon as the dissolution of the soul and body is come, the souls of just men are then made perfect, and their bodies when the resurrection is, though vile before, shall be made like the glorious body of Christ: vain man▪ do you think God needs a time, or a purgatory to do this in? he cometh now to show his ignorance, or his wilfulness to persist in error, and not endure to be rightly informed of the truth, in that he maintains, it is not lawful to take an Oath with reverence and fear of God's name, and when the occasions doth require it, and we are lawfully called thereunto: & when this is manifested to be commanded by God, and practised accordingly, both in the old, and also in the new Testament, the prop he would hold up this their error by, is that I expected they would produce, that which our Saviour speaks in the 5th of Matth: and therefore I endeavoured to show the true meaning of what our Saviour there taught, consisting with what he had commanded in other parts of the Scripture, and the holiest of men rightly understanding him accordingly practised, he doth forbid here vain swearing in our ordinary communication which the Jews allowed, so it were not false, and if it were by creatures and the name of God not used, then they might so swear at pleasure. But our Saviour interpreting the Commandment, sheweth that this interpretation of it was false, and to swear vainly in our ordinary comunications amongst men, as it is too usually amongst us now, And was their doctrine and practise then, is not to be done at all, and this I have shewed clearly enough to be the meaning of our Saviour in that place & of James who followed his doctrine, and was lead by his spirit. The examples of holy men in Scripture being produced, and also the commandment of God, as in the 4th of Jer: and other places to show that upon the due occasion the name of God was to be used with reverence, and in truth, which he could not deny; he had no ther shift to help himself, but to make the 3d Commandement a ceremony like circumcision, and the rest to end at the coming of our Saviour and so cast out of the Morall-law one of the ten Comandments, any of which or all of them, he may make ceremonies, and cast away as well as this, mark his ignorance, or his wilful continuance in error, in this doctrine of his he may as well say now, the first Commandment is ended and to be laid aside, and when in the negative it is commanded we should have no other Gods, now this is at an end, and we need not to obey the affirmative implyed thereby to cleave unto the only one true God, so in the second Commandment wherein we are forbidden to worship God according to our own inventions, by Images and Idols, the affirmative implyed thereby as I have shewed, that we ought therefore to worship him according to his institutions and his own ordinances, not to cast off his worship, and not worship him at all, will the man say these were commandments, but now they are at an end, and we are not to observe them, he may as well say it, as to say what he here doth, that the 3d Commandment is a ceremony and not to be obeied, both in the affirmative, as well as the negative, not to use the name of God vainly, which doth imply and require, that we ought upon due occasion and calling, to use it with reverence and godly fear, as part of his honor and worship from us, and so we are commanded, Deut. 6.10: and 20: what a false interpretation doth this man make of our Saviour's doctrine in this particular, when he would so interpret it? as it must cast out the 3d Commandment out of the moral law as a ceremony, which falsehood, our Saviour himself in the very place professeth against, testifying that he came not to destroy the law and the Prophets,( wherein this I pled for, is commanded) but to fulfil them, and saith farther, that one jot or title of them should not be taken away, till heaven and earth pass away; let sober Christians consider these erroneous doctrines of theirs, & what false shifts & vizards they cover them over with, he talks of my imaginations; but let sober men see what imaginations he brings forth to turn the moral law, or any part of it into into ceremonies. I have sufficiently already shewed, that an Oath was not only used, but commanded and required, which now he would have proved, he might have seen it in the paper he so much rails at, but I will add some places here that he may be seen to be ignorant, and not so well acquainted with the Scriptures, who would have it believed there is no Oath to be required of men by the Magistrate. In the 6th to the Heb. v: 15. it is there said, that an Oath for confirmation is to men the end of all strife, would the Apostle have name this to be a means to end strife, and satisfy men if it had been a ceremony, and to be laid aside and not used amongst men, when there was difference between them? this being shewed to be allowed, yea to be made use of in the New Testament, which takes away his vain shift and foolish device, which he useth against that which is practised and commanded in the Old. I will show that the Magistrate did require and command oaths, and was therein to be obeied, Nehemiah: 5. and 12. vers: 1 King. 8.31. Exod. 22. vers. 8: and so forward where the parties are to be brought before the Judges, and then it's said after an Oath shall be taken of the party, and that shall satisfy when there is no other proof to be found of the matter in question, so in the case of jealousy, God appoints an Oath to be taken of the woman by the Priest. And Ezra made them swear, 10th chap: 5. vers: there are many other places which might be alleged where the Magistrate requires an Oath, and they were to take it, and did, but this is enough; and in the new Testament how often doth Paul call God to record, and swear by his name? which clears the truth from his shift, that it was a ceremony in the old Testament, the truth is this their tenant is, one of the Anabaptists in Germany whereof they have divers others, as perfection; and now he comes to thou sayest, and liest, and slanderest, which is his usual language in his answers showing their spirit within them what it is, and this, because I say the devil seeks to draw them to cast of all Ordinances, I do not lie in saying so, for it appears to be so in their practise, in respect of the Ordinances, that God hath appointed himself to be worshipped by, and the way and means thereof, and that it may the more easily be effected, he will bring them to this, that they are not to esteem the word of God to be the way of knowing God, and living up unto him, as their seducer Atkinson saith, in his answer to the first principle of Mr Goodwin, and Mr nigh, and where the devil hath laid this principele, he will quickly draw them from the ordinances appointed by God in his word for his worship, to take up such inventions of their own, as that which they call the light within them leads them unto, as now they do, womens public preaching and men that run up and down the Country from one Country to another, having no calling, no Charge and flock to oversee, no fixed place, but wandring stars, not sent of God, but running of themselves without any such call to the Ministry, as is by God appointed in all Churches by the Apostles direction, and such prayers, and such preaching it is which, he saith, they own. I have sufficiently shewed their reasons why they will not come into Churches, when congregations meet to worship God, and the falsehood of these reasons, but here he adds some other, because they baptize Infants, and sing psalms in Meter( as he calls it) here you see the face of an Anabaptist appear, for baptizing of children, there are many able men have written of it, and proved the error of those who deny it, and made it manifest, he that will red their discourses, thereupon may be convinced, and satisfied; the children of believing Parents, with whom Gods covenant is made, may upon the same grounds be baptized as heretofore they were circumcised, the one being the same seal of the covenant, I will be thy God, and the God of thy seed, as the other, and coming in the place of the other, as the Lords supper, in the place of the Pasover, the Pascal lamb; and the Apostle in the 7th of the 1 C●ren. 14. vers. there sheweth, that one parent being a believer makes the child Holy, otherwise, if they were both unbelievers, their children then would be unclean, now this is not the holinesse of sanctification, which every believers child cannot be said to have, but a federal holinesse, that is, such as makes the Child capable of the seal of the Covenant, which an unbelievers child, is not to be admitted unto, but excluded as unclean, coming of unbelieving parents, who have no right to gospel ordinances themselves, and therefore, not their children; and where he saith, it cannot be proved that any children were baptized in the Scripture; it is said, that whole households were baptized, and there were Children certainly in whole housholds, besides, were they learned, and verst in ancient writings of the Fathers, they would see, and know, that even in the next times after the Apostles, children were baptized in the Churches, which they certainly take from that example of the Apostles, and the Churches in their times, these next succeeding them, or not long after them; but of this, as I said, there is enough written by others, to confute this anabaptistical error; then he next speaks of singing psalms in Meter; of that also there are those who have written to show the error thereof; may we not sing Davids psalms as well as red them? and why not sing them with grace in our harts, as red them with grace and understanding? and for being put into Meter, as he terms it, except they were so composed, it were not possible for men to join together, to sing them to a tune; but there would be a confused noise, and nothing else and that without all understanding; therefore the psalms of David in that languaidg, were so composed, and so Sung, both by our Saviour and his Disciples at the end of the Pasover, and by Paul and Silas in the prison, for they were not made anew upon the instant, but those who joined together to sing them upon a sudden occasion must needs know them, and be well acquainted with their composure, and their tune before, or else they could not have joined in singing of them, this is a mere device and contrary to what our Saviour himself practised, and the Apostles by his example, and with him, and what afterwards they did command, but it is true which I have said, notwithstanding his foul tongue cast lies upon me, that these things, the devil and their own lusts found out to keep them from hearing the Ministers of the gospel, who preach found Doctrine, and press it upon men to practise according to it, in their lives and conversations, which would overthrow the design the devil hath, to destroy their souls if they should hearken to it, therefore they are taught to call them hyerlings, and such as Preach for hier; I have said enough to show the falsehood of this slander, and how directly it is contrary to the Doctrine delivered by the Apostle in the 1 Cor. 9. they may as well say, he that receaves his wages for his work is to be blamed, and as those under the law that served at the Alter were to be partakers with the Altear, so saith the Apostle, the Lord hath ordained, that they who Preach the gospel should live of the gospel, because they d●e what God hath ordained, therefore these pitiful deluded men will call them hyerlings, when God hath ordained that there should be Preachers, to teach the people, and also that those who do Preach the gospel, should live of the gospel, and for their maintenance partake of their carnal things, as they Minister unto them spiritual; The Magistrate hereupon is bound to see that there be such teachers, and that for them, there be maintenance provided, which they have done by the Law of the Land, and by that Law( as I have said) it is as due to the Minister as any mans land is due to him out of which it is paid: If the Magistrate had laid upon every Land, or Acher, as much as the tithe is worth in money, it had been all one in respect of the right, and what ground could any man have had to refuse the payment of it, I would it were so to avoid brangling and rangling about an Apple, or an egg, to the trouble of honest Ministers, but whereas I say( to take away this falsehood which they put into mens hands, to cause them to disaffect the Ministers, as if their profit were taken from them) that these Tithes are not their profit, neither would it come to them, if it were taken from the maintenance of the Ministers, for neither did they buy it when they bought their land, nor doth any man receive a penny of money for it, when he sells his land; he foolishly bids me show it in the Evidences & Deeds which pass the land, what needs that, when the value of it is deducted, and not reckoned in the sale? If a yard land be worth 10li with the tithe, and a man in the sale of it asketh but 9li, and he that buyeth it gives no more? is not the tithe here neither bought, nor sold, but least unvalued, though there be no mention of it in the evidences; then he saith, a man may choose whether he will till his ground or not, this is very lickly, that a man will loose 9 parts because the 10th is not his; he saith, it comes out of his labour, so doth your rent, when you let or set your land, for if he whom you set it unto, let it lye without labour, neither he nor you will have any thing: observe the weakness of these Arguments, then he saith, there is a book written to show the unlawfulness of Tithes, I say, that book builds upon a false foundation, as if Tithes now paid had any reference to the ceremonial Tithes paid to the Levites and Priests under the law, there is no such thing at all thought of but by them to serve their turn; for the payment of Tithes is from a civill law, made by the supreme power of this Nation, to manetain the ministry, and thrre is as much right for them to enjoy them thereby, as for any man to enjoy his Inheritance, which he enjoyeth by the same law; now he comes to his usual railing, and saith, I conclude as I began, with lying and slandering, and they have met with few like me. This the foul mouthed man saith because, he is put to it here, and must either deny what I shall prove to be their tenant, or discover that( which they by ambiguous expressions, and when it is questioned, as in their answers to the queries, by their railings) would make no answer to, but shipped it off by calling them liars, reprobates, and such like; let any man red their answers to the Queries put to them, and to the confession of faith, and this will most apparently be seen to be their answers, this man either speaks lies through hypocrisy, or knows not the bottom of their damnable errors, whereof this is one, for at first they will not fully discover the depths of Sathans delusions, which he is carrying them on unto, lest they should be driven back before they be grounded, and settled in their errors; he after his uncivil language professeth that, which if it be according to Scripture sense, and not according to their own sense perverting the Scripture, into that sense which( I shall show) their leaders and seducers do hold, I should be glad of it, for then they would not lay aside the onely foundation that their salvation can be built upon, Iesus Christ our righteousness and justification alone before God, which he performed at Jerusalem, and fulfilled, thereby satisfying Gods justice by his suffering there, and bearing our sins upon the three, which no Creature nay all the Creatures in Heaven and earth, could not do if they suffered for ever, but that person alone who was God, as well as man, and so could satisfy infinite justice by offering up himself a sacrifice of infinite value, being God blessed over all, giving infinite merit to the sufferings of the manhood, and so it is called the blood of God in respect of the union of the manhood to the Godhead, and this, and this onely could cleanse our sins, and satisfy Gods justice offended by them; and being clothed also with his righteousness imputed to us, so we are not onely free from sin, but accepted of God, and just in his sight: justice being fully satisfied we may be free from the punishment due to sin, a man may be non peccat●r as a ston or a three, but there must be more to make him just, and such as God will be pleased with, and bless with everlasting happiness in his kingdom, and this must be, and can be no otherwise, but when Christ by his suffering upon the cross; hath satisfied Iustice fully for our sins, then also his righteousness( wherein God is well pleased) made ours, and imputed to us, the righteousness of God in him, not by any works of our own, which are to be accounted in respect of this, no better then dung, dross, or filthy rags; I will again inculcate this, that I might, if it could be, keep this people, from being drawn away, from casting their souls wholly for salvation upon Christs satisfaction for their sin, and his righteousness onely for their justification, all acted in his own person for us, which if we do not, but look to any works of our own, though we should think they were wrought in us by Christs spirit, we can never be saved, these works of sanctification may be an evidence to us, of our justification by the works of Christ for us in his own person, but to rely upon them for justification before God, is to rely upon dung, and dross, as the Apostle Paul testifieth; now if these men do so, not looking to their own works wrought in thē, but for their Justification upon Christ alone & what he hath suffered in his own person, and what he only hath done, then they are in a gospel and a safe way, and this he seems to say they own, I wish they may, and not by any device be drawn aside from it: when I spake of their works within them, as Christ working in them, as they speak, he seems to account it confusion, for saith he, if it be Christ works in us, it is not our own: whether he be here turning to Christ, justifying them by his working in them, and not by what he suffered, and did in his own person for them, let him look to it, for I shall show, that is their leaders doctrine. I do not deny but that Christ doth work in his Saints by his Spirit, but this I say according to the Scripture, that first our blessed Saviour works for us, to justify us before God by what he suffered for us, and by that obedience he did for us to be imputed to us, and then having justified us before God by himself alone, he works in us, and never before, to sanctify us by his spirit, and renew us in the spirit of our minds, giving us by the power of his spirit, new hearts, and new spirits, according to the Covenant of grace, that we may walk as those who are by God adopted in him, and justified by him alone, before these works of his be begun in us, for they are the effects onely of our justification, they can be no causes of it; no, were they perfect, as they are not until we come to Heaven, for all the perfection of a creature cannot answer for one sin committed, were it an angel, for when he hath done all he can do, he hath but done his own duty, and therefore cannot merit for another, much less for himself having sinned; God justifieth us freely of his grace, by grace we are saved, not by any works which Christ by his spirit works in us; but only by what in his own person he hath done for us according to the grace, and free love of God unto us giving him to be our righteousness, and all in all for us, and then he working in us, that we might have grace to show our thankfulness, and our love by our obedience, for such a salvation, out of the riches of his grace freely given us; yet all we can do, and the most holy of men whilst we live here is imperfect; set not yourselves above Paul, who was taken up into the third heavens, and contradict him not, who saith in 1 Cor. 13. while we are here we know but in part, we are not perfect in knowledge, therefore never in action, we see through a glass darkly, and till we come to Heaven, we shall not know not see perfectly and clearly, and will you think that the works of sanctification, which our Saviour worketh in us being imperfect, can justify us? be it far from you to cast your souls upon such a rotten foundation; when you have Christs sufferings for you, and his obedience and righteousness to be imputed to you, to rest and rely upon, the satisfaction and merit whereof is infinite; and there is no other name under Heaven, whereby we can be saved; and if you will delude yourselves with this, that the works in you, be Christs alone; that is false, for when he works by his grace in us, he sanctifieth our faculties, re-renueth our harts and minds, our understandings, and our wills, and makes use of them in every work he makes us to do; so that, as he works in us by his spirit the graces which enables us to act, so he works also by us; and our parts and faculties are fitted, and used by him to do our duty, according to the measure of grace by him given unto us; and therefore if we were justified by his working in us only, then we should part stakes with him in our justification by our own works, and so might boast of ourselves, that we were not justified, nor saved of free grace without ourselves, it being done by the works within us, which we have a part and share in, for our parts and abilities are made use of to that end, let this be abhorred of every Christian; and that it is a piece of Popery, it is plain enough: I confess I have been long to clear up this point, because it is of that concernment; and my desire to make it clear, is out of my love to them, whatever they shall think, or say; for I know that salvation depends upon a right understanding and practise hereof.  
Now I will come to show that the seducers of these people, do maintain this damnable Doctrine; and I heartily wish they might see it and abhor it; I will begin with what one of their eminent proselytes( as the man calls him) and it seems thereby, that he was of high esteem amongst them, said to an Inhabitant in bristol, art thou such a fool, as to hope to be saved by Jesus Christ that died at Jerusalem 1600 yeares ago? here is their horrid denial of the son of God, that loved us, and then, and there gave himself for us, to redeem us from wrath to come, by bearing the wrath of God for us, in his soul and body upon the cross; It may be, it will be said, this is one of Farmers lies, for that is their usual answer; it was spoken he saith to a man of credit in the city, who will make it good upon his Oath; you may say, this was but the speech and error of one man, and that concerns not all of you; I will therefore show that your Teachers affirm this in their answers to the Queries, though not fully, without some gloses put upon it, to cover the foulness of such an error; and indeed their answers are so railing with such base terms, and judging men all along, and calling them reprobates, and damned beasts, and such like; and withall considering not the question, but with these railings, and so ending; that any Christian, yea any civill and rational man would detest it in the reading of it, as any of you may see, if you will but red it; I confess it is hateful and troublesone unto me, to red such railing and cossening shifts, for they avoid to make any direct answers.  
In the answer to the second query, after he had railed like a devil( as he doth in all) he calls him, thou Ante-Christ, and why? because he looks at Christs death at Jerusalem alone, and cannot confess him any otherwise, but without thee; there( though he will hardly speak out plainly) yet it is apparent enough, that to rest upon Christ that died at Jerusalem, offering himself there once a sacrifice for our sins, and to rely upon what he hath performed for us, without us, and not in and by us, this is not that which they expect to be justified by; but by that which is done in them, and suffered in them, which is plane Popery.  
In the answer to the fourth query, whether the death the man Christ suffered once at Jerusalem, and but once upon the cross, were not so satisfactory for all the sins of the Elect, that the Justice of God, did not, doth not since require any suffering, or working upon that account, either from sinners or Saints.  
After railing and equivocating( not answering directly) he comes at last to say, let thy mouth be stopped thou liar, who art of the lake, who queries, whether the Justice of God be not satisfied for the sins of the Elect, and then tells him, he cannot red in all the Scripture, that God doth require satisfaction for the sins of the Elect, or lay any thing to their charge, when he is satisfied by the Lord Christ for their sins, he then doth not lay any thing to their charge; but, that God doth not require satisfaction for their sins that are elected, and receive it, by the satisfaction made by Christ, in his offering up himself a sacrifice for sin.  
Then there is no need of Christ at all, for he came onely for the Elect, and laid down his life for them, and not for those who were not Elected, as himself saith, I laid down my life for my sheep, but you are not of my sheep, Ephes. 1. vers. 4, 5, 6, 7. those whom he hath chosen and predestinated( which are onely the Elect) those have redemption by the blood of Christ, and thereby forgiveness of sins; doth not God then receive satisfaction for the sin of the Elect, when their sins are not forgiven but upon the blood of Christ  shed for them? So 1 Pet. 1.10. what a hateful Doctrine is this which they have often expressed in these queries? and it tendeth to nothing else but this, that Christ needs not make satisfaction for the Elect; they are not defiled( they say in these Queries, as Quere 11.) and then it will come to this, that they need not the satisfaction of Christ made at jerusalem, but they have Christ within them that satisfieth for them, and the Elect have no sin to be satisfied for, and therefore Christ, which died at Jerusalem, they will say, they own; but cunningly, for they mean, to be a figure and an example onely; a Christ so far off, and so long ago, as the base erroneous Socinians hold, and these are charged with the same, in a brie●e relation of the Northern Quakers, pag. 5. Error. 13: and the perfect Pharasee in the 7th position there. I could go farther to manifest this damnable doctrine of theirs, and many other, more blasphemous than this, as, that there is no distinction between the essence and nature of God, and the creature; that, to say, God is three in one, they say, is is a lie, though in John it is in express words, there are three that bears record in heav●n, the Father, the Word, and the holy Ghost, and these three are one: to say, that Christ is God and man in one Person, that they say also is a lie. This is their Teacher Atkinson, in his answer to the confession of faith. If Christ our Saviour be not God and man in one person, the Apostle Paul in the 20th of the Acts, vers. 28: could not truly have said, that that the Church of God( which he admonished them to feed) God had purchased with his own blood; it must be therefore God and man in one person; nailer( their false Christ) wrote to one in Lancashire in a letter, that he who expected to be saved by him that dyed at Jerusalem should be deceived. But I have so long raled in this filthy dunghill, of blasphemous unchristian errors, and damnable, that I am weary of it; I will leave off the rest, having done this out of my desire, that my neighbours might be kept from hearkening unto such seducers, that run up and down to do the Divels work, and Overthrow the doctrine of the Gospel, wholly; only there is one dangerous, and most false doctrine of theirs, which they are much spreading abroad, and indeed that which makes way for the rest very much, which I omitted in the paper which this man rails so much against; and therefore I will discover the falsehood and danger thereof here, this fellow having given me this occasion.  
Their false tenant is this, that there is that light and power in every man, that if he take heed to it, and wait, and look to the light within him, there he shall find his Saviour; so that, a Saviour without him dying at Jerusalem, and satisfying the Justice of God by his once offering up himself a sacrifice for sin, this is a carnal Christ, they say, and nothing but a Type, a Figure; an example, but looking to the light within them, there they shall find their Saviour within them; see it in a book called truths defence, pag. 86. and pag. 95, this is to deny Christ our Saviour, blessed for ever, and his death and suffering for us at Jerusalem, and holding the suffering of Christ now in the Saints, to be satisfactory for sin past, present, and to come, which is nothing( as hath been said) but our own sufferings and works within us; this you may see in howgil, and barn, in their answer to the 7 Queries. But this tenant of theirs goeth farther, for they hold that every man that comes into the world, hath such a light in him, that if he look unto it, and follow it, that will save him, and if so, what need they a Christ at all to be their Saviour? for they may save themselves, if they will take heed to that light within them, and follow that which they brought into the world with them, and this they take from misunderstanding that place of Scripture; Joh. 1. vers. 9: where it is said, that Christ was the true light, which lighteneth every one that came into the world, therefore they pretend, every on by nature( which is all on, that every on that came into the world) hath such a light, as will bring him to heaven if he follow it; what need he then be born again by the spirit? as our Saviour saith, or else he shall not enter into the kingdom of heaven; if his natural birth bring into the world with him, light enough within him to save him. This is a gross mistake of that place, Joh. 1: where the Apostle, to show that Christ was God, speaks of his creating of all things, and so of man, to whom as he gave a body, so he gave also a rational soul.  
Now this rational soul is that light, which every man brings into the world, which before the fall of man, was sufficient to carry him on in the ways of God unto everlasting happiness, but after his fall into sin, losing thereby the image of God( in which he was created) his light became darkness, yea and enmity against God, and foolishness, as the Apostle saith; therefore we must know, that the natural light which remaineth in man, which is the use of reason and natural wisdom, is so far from saving a man, that it will oppose all the ways and means of salvation; for it is called darkness, as( I have said) enmity against God and foolishness; the wisdom of the flesh is enmity against God, and the wisdom of this world is foolishness. The best light that is in a natural man, his very wisdom, is not only an enemy, but in the abstract, enmity itself against God, and will that( if it be looked unto) carry us to God? no, it will make every such man fight against God, and all his Commands. You are therefore ignorant people, if you ever think to come to heaven, by observing the natural light within you, which is your delusion, for it is darkness, ever opposing the true light delivered in the word of God, the Apostle saith, Eph: 5.8: you wear some times darkness, when they were in the state of nature, but now you are light in the Lord; There is a natural light, which is the rational soul, this is enmity against God, and there is a supernatural light, when the spirit renews us in the spirit of our minds, and gives us the true light revealed by God unto his in his word, when we walk as children of this light and make that our rule, then we make straight steps and paths unto ourselves, and that word of light will justify us at the last day; but you that will follow a light within you, which you brought into the world with you, enthusiasms high flown, and indeed foolish fancies never examined, nor tried by the true light, the word of God, according to which, if your light within you speak not, it is darkness; you will by this device of satan( as I have said) certainly be drawn into desperate, if not damnable errors. When I speak of their uncivil carriage towards men, not looking upon them when they pass by, nor showing any respect at all in word, or action, and do show that this is contrary to the commands of God, and examples of godly men both in the old and new Testament, let any rational man observe his answers, and he will see he makes no solid answer at all to the commands or practices instanced in, but judging, and false accusing which will bring judgement upon themselves, for because I desire and endeavour to bring them from their uncivil, and unmanly behaviour towards men, knowing no respect to them in word or dead, he will judge I do it out of pride, and that I might be honoured, and show my high mind, and then brings his curses, and poptuers them out upon me; are these answers to what is alleged and proved out of scripure? they are indeed their usual answers, for my desiring their cap and knee( as he calls it,) In respect of myself, I regard it no more, then to see an ox or a cow to go by me with their horns upon their head; but in respect of them it grieveth me, because I see in it an intolerable pride in them, which they by their slanders cast upon others, & have not light to see it in themselves; for my affecting pride, I leave the judgement of that to others, who know my conversation, and have been acquainted with it many yeares; if the poorest man or woman should meet me, and show a respect unto me, I think myself bound to answer it again with the like, and ever have done so; but these men will make whom they will, and all that be not of their delusion, and join not with them therein, haters of Sion, as this man calls me; and then brings that place, 129. psalm: where the judgments of God are denounced against the wicked, and men must not pray to God for a blessing upon them, and another place, that a man must not bid him God speed that abides not in the doctrine of Christ; the man either doth not, or will not understand the true meaning of these places of Scripture, that he may pervert them to his own ends; we are to make prayers and supplications for all men, that they may be converted, and come to the knowledge of the truth, as we are commanded, 1 Tim. the 2. chap. & I do for these Quakers( though I know they abide not in the doctrine of Christ) that they might be reduced from their error, ad return to the way of truth; but that which is intended in the scripture by him mentioned is, that we should not give any countenance or approbation to them in their evil ways, and false doctrines; and that, because I do not, I am so much railed upon, as this man doth here all his paper over; I pray for them, and desire their good, which made me writ what I did; but to approve them in their manifest errors would do them hurt.  
He began with this, that their carriage was civill, and curtieous, and meek. What testimony is there thereof? no more than when a beast passeth by a man; And whereas I say, this must be manifested, by that which is accounted in the place where they live, the expression of civility and courtesy; he answereth, God forbade the Israelites to use the customs and manners of the heathen whether they were to go; observe the absurdity of this answer, are we here going into another nation of heathens, whose customs, because we must not use, therefore we must not use our own civilities? or will they esteem all in this nation to be as heathens but themselves? this must be his meaning, for the civill customs of this nation were spoken of; but that Scripture is abused too, for their customs there forbidden, were their Idolatries, not civill customs, as Deut. 12. last verse; he saith, honour is shewed by uprightness and equity not by outward gestures of cap and kn●e if by equity you are bound, to testify that honour with cap and knee to whom it is due( for you are commanded to give honour to whom honour is due) and when you do not so, what equity is there more than when you do not give custom, to whom custom is due? will you say, you pay it in your uprightness? when you pay nothing in act at all, and so you do here, he calls these carriages that express civill respect from man to man; flattering one another, and deceitful wickedness, simplo man! because they may be so abused, may they not therefore be truly & sincerely used? you may say so of religion, because it may be professed in hypocrisy, therefore it must be altogether laid aside, and not made use of in sincerity and truth; then he saith, we must not fashion ourselves according to the world; what is the meaning of that? we must not fashion ourselves according to the sins that the world walks in; but will you pervert it to this? that we may not do lawful, yea commanded things, because the world doth them; then we may not eat, and drink, lest we fashion ourselves according to the world; then he begins to rail upon me; that they do cast the 5th Commandment out of the Tables, is plain to all men that observe their carriage, yea even of Children and Servants, and of them, to their superiors and Magistrates.  
He then saith, do thou prove by any command, or example in Scripture, that men were to put off their hats one to another, and call that honour: observe his deceitfulness herein, which he so often unjustly chargeth me withall; belching out many other base slanders; he will speak here only of putting off hats: of the bowing the knee( as he saith) and of bowing down to show reverence and obeisance, not a word of that here see his cunning, which he so often falsely chargeth me withal; for putting of hats, it was not used in the eastern Countries, neither is it at this day; they wore and do so still Turbans, which were not pulled off, neither are they now but fastened to their heads, that was not an expression of reverence amongst them, as it is amongst us here; but bowing down with their faces to the ground, that was their use and custom to manifest their reverence and respect by, this he leaves out; for he knoweth, I have proved it in Abraham to the Hevites, heathens; and in Jacob to Esau, and can do in many other places, as Nathan to David, and Bathsheba to David; they bent not the knee only, but the whole body with their faces to the earth, here see his shifting, he answers not a word to this; and for Jacob, to whom did he do it, to one that loved Sion? prove simplo man, this civill ceremony was performed to profane Esaue, and that often by Jacob, and by his command, by his wifes children, and all his servants; and besides that he called him my Lord Esau; is not this enough to show that these civill respects should be used, when there is an occasion for it? and that to the ungodly as well as the godly, being only civill expressions and respects; to this he answers not a word, but instead of it, falls to railing and deceitful shifts, which are easily discovered; Jacob did not this against conscience, but that which he knew( upon that occasion) he was out of conscience to perform, having herein fought God but the night before; Let this stop your railing mouths.  
Now he goeth on railing almost a whole side, and saith, I bring no Commandment, nor example for this honor to be afforded; which is most false( as I have shewed) for I have shewed the examples which he answereth not, and many more might be shewed, and the commandment for it, is in the old Testament, thou shalt rise up before the ancient and honor him, by these gestures of rising up, and bowing, they must yield honour, and in Peter, honor all men, and distinguish them from the brethren, whom they ought to love with a more special love; so that if these deluded people did think( as I believe they do) none were brethren but such as joined with them in their way of delusion; yet they ought to express a civill respect and honour to all other men, and this is the Apostles command to them which they will not obey; and for high way customs( as he calls them, and names them flattering compliments) what rational man will not see his falsehood herein? cannot men walk, and heartily salute one another, when they meet upon the high way, or in the fields, without flattery or falsehood? I will give an example in Scripture for it, to stop the mouth of this railer, when Boas came to the reapers, he saluted them, saying, the Lord be with you, and they him again, the Lord bless thee, Ruth 2. vers. 4. will this ignorant man call this, vain flattering, high way compliments? no, it was that which becomes Christians, and men when they meet one another to do, not to pass by one another like beasts, as their customs is; Then he flies upon me, and saith, that I do this, because I would have my person respected, and set up, and I seek honour: I need not go to such people as you are to seek honour, if I looked after that, for that would dishoner me; but if I would seek to be set up( which whether I have done or no, I leave to men to judge, that know me and my ways, and my opportunities for such things) it I sought after them, as this railer falsely chargeth upon me; I seek that honour which cometh from my God by serving him, as my Saviour commands, and not from men neglecting the other; doth he think that I seek to be called Lord, by such a company as they are, whose madness appears unto all men in their deluded way, which they are lead into both unchristian and unhuman? noe, my desire is, and hath been to convince them thereof by evident examples out of Scripture, and by commands, and that for their good, that they might not be looked upon as a company of mad men, separating themselves from all others by their incivilities; and I deserve not to be belied and railed upon, for seeking to deliver them from the errors of their ways, the madness whereof( I hope) in time will be made manifest to all men, as the Apostle saith of those who were like Jannes and Jambres. I have enough to own me for what I am, and call me so, I need not seek it from such railers as these; Now he comes to that of Pauls speech to Festus and to Agrippa, and can answer nothing to that of Festus, but passeth by it, and saith, it is nothing to my purpose, yet so much, that thy mouth is stopped by it, was Festus one that loved Sion? was he one that abided in Christs Doctrine? wherewith( being a Heathen) he was not acquainted; to such, you say, you must not give honour, nor titles of honour, for such a one you call me, why? then the Apostle, who was immediately lead( as I have shewed) by the Spirit of God, when he came to answer before rulers( as our Saviour promiseth) is to be condemned: or you, that say you must not use such language to such men, nor give titles of nobleness to them( as the Apostle doth) being due to their place; and for King Agrippa, what a foolish answer doth he make? because our Saviour, who is King of Kings, and Lord of Lords, and searcheth the hearts, and knoweth what all men are, and hath authority to give that character of them which they deserve, as calling him a subtle Fox, that men might know him, and avoid him: therefore he saith, they are not to do so; It is very true, you have not that power nor Authority, but is this an argument that you may not follow Paules example? to call a king, a King, who you know to be so, and to whom therefore that title is due; this is like the rest of your arguments; this place you will never be able to answer, which doth manifest that the titles of honour and nobleness must be given to those, to whom they are due in civill respect, though they be Heathens and unbelievers, and no vessel of honour, as here appeareth, and as appeared plainly in Jacobs calling profane Esau, Lord; now the man comes to that of Charles Stuart, and then talks of Oliver cronwell, whom he saith they call Lord Protector; but none of your gang would call him so; but thou Oliver cronwell; and here he thinks to show his teeth and bite, but let him do his worst, I fear it not at all, I say again, and all men know it( that knows the laws of this Nation) that to the peers of this land the titles of honour are as due, as the Quakers lands to them, and that by the laws of the Land by which they hold their land, this he cannot answer, but comes in with Hamon; here he shows his ignorance of the Scripture: the cause why Mordicay a Jew would not bow, nor show reverence to Hamon an Amalikite, and an Agagite coming of Agag, was because the Iewes had direct command from God to destroy them all, men, women, and child; and never to own them as in 1 Samuel, and in Leviticus: had this man knowledge, he would not have brought this example and make it general, when God hath made it special, and particular to that Nation alone, whom a Jew was never to acknowledge for his railing and lying afterwards, I cast it away as dung, and will not rak into it.  
He comes then to answer that of the Apostles calling the Elect Lady, Lady, and giving her that title of honor that did belong unto her, and saith, If I walked as she did, then I should see what they would say; even the same they do now, but he knoweth not how to answer this, except he will condemn the Apostle for not following their uncivil way, but giving titles to whom they belong and are due; he doth not call her Lady because she is Elect, for then to every woman who manifested herself to him to be Elect, he was to give that title of Lady, unto which the Apostles never did, when they spake to such; but he gives this title to her, because she was so by her condition, and it thereupon was due to her, as honor must be given to whom honor is due, and the Apostles did so, though they were not Elect but Heathens: Then he saith, he doth not say, My Lady, but Lady; what a foolery is this? as if there were any difference between saying my Lord, or my Lady, and saying to them, Lord, or Lady, which in writing is usual upon superscriptions, and that owns the title due to them, as well as My or Our: he goeth forward as ignorantly abuseing the Scripture, and perverting it from the true sense and meaning, as when our Saviour reproved the disciples, for contending one with another who should be greatest, he tells them, this was a contention used and exercised amongst the Gentiles to strive for, and exercise dominion, but this was not for them to strive, for they had no calling to be one above the other; therefore they should not contend( as they did) about which of them should be greatest; but did our Saviour hereby deny all superiority and government amongst the Gentiles? no such thing, for he approves, and commands subjection unto it, give unto caesar the things that are Coesars; but by their contending for it unlawfully, he by that example reproves the disciples, who did then the like; but for the lawfulness of it, and subjection to be yielded to it, see 1 Pet. 2.13, 14, 15. the next thing is as absurd and ignorantly spoken; because there is but one God, and one onely Saviour our Lord Christ, whereas the Heathen Idolaters( as it is, there said) did make to themselves many Gods, and many Lords, therefore there should be no Magistrates or earthly Lords amongst men upon earth, to exercise a civill government over them, how this doth pervert the sense of that Scripture( which onely speaks of the true God, in opposition to their idol Gods) every man that is not ignorant, or wilful, cannot but acknowledge; and to make this a ground to acknowledge no King upon Earth, nor Lords, and inferior officers under him, is expressly against the Scripture now alleged by me out of Peter, and in many other places, these fooleries may deceive the simplo, but no wise man, who hereby cannot but see your gross errors, and perverting of Scripture to maintane them: In the last place when I interpret( according to the clear sense of the Scripture) that command, not to respect persons, and show both that the meaning of it is, that out of respect to persons, we are not in giving judgement, or bearing witness, or speaking the truth to be drawn aside from what we know to be true, and also as in James, that we ought not by respect to the rich, to despise the poor, but that this being considered and observed, we are commanded to give respect and honour to persons as is due to them, and this commandment is in Leviticus 19.32. which will stop his mouth; for what doth he answer? nothing to that part, requi●ing a rising up, and honouring the face of the ancient; but saith, they own the place, and do fear God, and to that place Isaiah 3. vers. 5. he answereth nothing, but in a shifting way, and railing, and casting lies upon me, which is his usual course, and all theirs, when they have nothing to say against plain evident Scriptures alleged, Doth God not know a child to be a child? and a base, unworthy, proud man to be such; I speak of such, and such now( it is evident enough) do rise up against the ancient by your teaching, and base against those who are honourable in the eyes of our blessed God, through his only free grace and love to them; but I think I might have spared much of this pains, and satisfied myself, with referring the reader of this railing book, to look upon what I have written, and thereby see what truth there is in that, and what lies and railings in this.  
Now he comes towards the end, he pouers out his railing against me, but specially against the Ministers of the gospel, many of whom are truly Godly men, and the blessing of God goeth along with them in their Ministry, to the converting of many souls unto the Lord; I wish they might see this and repent for it, for whereas they say, they are perfect, this lying and slandering sheweth what they are, and by what spirit they are lead, the word whereby we shall be judged at the last day saith, that no railer shall enter into the kingdom of Heaven; I will noe further trouble myself with his railing, though his mouth do speak lies against Godly ministers, even as the father of lies would do, and certainly he infuseth it into him; I will answer some things he brings to deceive people; that they preach for hire; he is at it again, and that they pull away mens estate, and their goods, imprisoning them; for what are they imprisoned? if a man will not pay that he oweth, and the law imprison him until he pay it, whose fault is it, but his own? and for their preaching for hire, I have already shewed that both God by the Apostles doth command, that they who preach the gospel, shall live of the gospel, and the supreme authority in this land( as they ought) do thereupon appoint them a maintenance to live by, which he that refuseth to pay, is liable to the law for it, and by that must be made to pay it; I have clearly shewed this already, and it is but a mere railing accusation against them by those that do hate them; and for the rest of his railing and lies cast upon them, he will be sure to answer for it, if he repent not, and all honest men do know they are lies and false accusations against them, and much more fit to be applied to themselves, in all particulars of his railings; except in this last, which is, that they are bread up in colleges and there get learning. Here he sheweth they are perfect german Anabaptists, Munster principles they hold, men must not be fitted with gifts for the Ministry by learning, but be ignorant sots that may be lead into error by every wind of false Doctrine; they must walk by the spirit within them, by revelations, and visions, and dreams, not by the word of God, and the right understanding thereof, which now( when Miracles, and extraordinary gifts from Heaven are ceased) is the means to be used to help men thereunto, and to make them to divide the word aright, rightly to interpret it, and wisely and fitly to apply it sort he benefit of the hearers, and for their salvation; when our blessed Saviour manifested himself in the flesh, he preached the gospel first himself, and that we might be assured of the truth of it, he confirmed it by signs, and wonders, and divers Miracles, and gifts of the Holy Ghost, as Heb. 2.4. and( according to his promise) when he ascended sent down upon those he appointed to preach the gospel, the gifts of understanding all tongues, and speaking them, which was necessary, and what was done then in the first promulgation of the Gospel, for the Miraculous confirmation of it, & necessary also for the preaching of it, for to that end, the Apostle saith, when he ascended upon high he gave gifts unto men, for the work of the ministry, for the edifying the Church, therefore gifts were necessary for this work, Ephes. 4.12. and as they were then for confirming of the gospel in the beginning given by Miracle, so now Miracles being ceased, and no need of them( for we have had them already sufficiently, to strengthen and confirm our faith) these gifts continue necessary for the work of the ministry, and therefore ought to be sought and acquired by ordinary means, that men may be able Ministers of the Gospel and fit for that service, for such a one( as our Saviour saith) must be able to bring forth things, both new and old, gifted and fitted for so great a work; but it seems, a cobbler or a tinker or any such like, will please these people better; when they have sate together half an hover, or an hover and said nothing, if one such will rise up and say, the spirit moves him to speak; here we may see hue miserable they are deluded, and truly however they rail upon me, yet I am grieved for them; but we must leave it to God, and pray for them that the madness hereof may appear to them in his own time, and and they brought to repentance; he saith, these colleges, and names, some were built by Popish Kings and Papists, calling them a filthy rabble; if they were so, may not Protestants make use of them to attain learning? see the simplicity of these men, towns were built by Popish Kings, and by Papists, may not you therefore dwell in them, and exercise your lawful trades in such towns.  
Now he comes to maintain women to preach, which is as directly contrary to the Commandment of God expressed by Paul, and by him said to be the commandment of the Lord, as yea, is contrary to no, and darkness to light; I shall show what he hath to say for it, but first answer a lie he objects against me, and show how he therein contradicts himself; he saith, I know how to fetch about to make the Commandment of Christ of none effect, when he saith expressly, he that breaks one of these Commandments and teacheth men so, he shall be called the least in the kingdom of heaven; and saith swear not at all. I have sufficiently before shewed, that our Saviours exposition of the Commandment was against the false doctrine and practise of the Jews, that we should not at all swear vainly, and take the name of God in vain, which is the Commandment, and for his making that a ceremony, which was practised and commanded in the old Testament; this ridiculous shift I laid open, by showing that then we might take one of the Comandments out of the tables, and make it a ceremony, which here he speaks against, and so contradictes himself, for he shall be called the least in the kingdom of heaven that doth so, and teacheth so, you do so and teach so, that will say, what was done in obedience to the third Commandment under the law, and commanded to be done, was a ceremony; now our Saviour saith, one jot or tittle of this law shall not be taken away; and if a ceremony, it was to be taken away, and you will condemn Paul again, as you have done, and go directly against his command, and against his practise, if to swear at all were unlawful, where there was a just occasion, and the name of God reverently used, then Paul did actually make the Commandment of Christ of none effect; which you falsely say, I would do, for 2 Cor: 12: and the 3d: these are his words, moreover I call God for a record upon my soul, that to spare you I came not yet to Corinth, is not this an oath? there never was any if it be not, had this been unlawful, or a ceremony, or contrary to Christs commandment rightly understood, Paul would never have done it, and he is a fool that will not think Paul a better expositer of Christs commandments, then such as you are, there are other places wherein upon like occasion( I take it) Paul doth the same; when to serve his turn( as he thinks) he affirms, that the least of these 10 Commandments are not to be broken, as our Saviour saith; nay one jot or tittle of the law must not be tak●n away till the end of all things, which is true; but our Saviours affirmation, a few lines afterward, when it will not serve his turn, but be against their delusion which he would maintain, there he saith, a woman that walks in the spirit, is not under the law; so here he takes away the whole law, which a woman walking in their spirit( as they will have it) is not to be under the command of; how absurd a contradiction is this? there is none that walk in the spirit, but walk in obedience to the ten Commandments, which before, he saith, no man must break the least of, which is true; but here he saith, such a woman is not under any one of them, how will the railer fetch about this not to make it a lie, and a contradiction to his own words within three or four lines? he that walks in the spirit is not subject to the law of sin or death, that sin should rule over him, and so cause death, which he most falsely casts upon me to affirm, when I in the place( as men may see) say the clean contrary, but who ever walks in the spirit, they are under the law of the ten Commandments, and what ever from thence is deduced, and in joined upon them, to be obedient unto.  
Now I will come to his pleading for woman-preaching, directly against the Apostles Commandment, and that( which he saith) is the Lord's commandment, he herein disputes against the Apostle Paul whose absolute command I justify and maintain; he begins with that in the 2d of Joel, I will power my spirit upon your sons and daughters, and they shall prophesy, and your old men shall dream dreams, and your young men shall see visions: do your prattling women that despise the command which( Paul saith) is of the Lord, dream dreams, and see visions now? it may be they will say they do, and the devil may delude them; but such signs and wonders, which the Prophet there speaks of, the Apostle Peter in the 2d of the Acts, doth show when they were fulfilled, to confirm the coming of the Lord of life, his death, and resurrection, and applieth those miracles, afore prophesied of, unto what was then performed upon them, the Holy Ghost sent down, and enabling them to speak all languages and tongues, and to work all miracles, those that know the scriptures know that miracles are now ceased, we are to believe that gospel( which the Apostle saith) was then confirmed by signs, and wonders, and divers miracles, and gifts of the Holy Ghost according to the will of God, whereby he did bear witness thereunto as, Heb 2.4: we are not now to look for the like miracles, signs, and wonders, except we would look for a new Gospel, which, I fear these people are carried after; but in those times of extraordinary miracles now ceased, and not to be expected, yet the Apostle Paul commandeth even then, that women should not usurp such authority, as to take upon them to be public preachers and teachers in the congregations over men, neither did they, or when they presumed to do it, were rubuked by the Apostle, as doing that which was a shameful proud thing in them to do; and for that gift of prophesying, which he allegeth the daughters of Philip had, and Anna; it was not all a public teaching and preaching to men in the Churches and congregations; but being endued with a gift of foretelling things to come( as it is likely the daughters of Philip did) what should be done to Paul at Jerusalem, as Agabus then did the same; and for Anna, shee never was said to preach, but endued with the spirit, and made able to know, that this was the Christ, that was brought in according to the custom; shee testified as much by the spirit, upon that occasion being a Prophetess, as Simon did, and what should come to pass thereupon, praising God; this was extraordinary and yet no constant preaching at all, being a woman, for those women whom Paul calls helpers unto him in the Gospel; had they helped him by preaching in the congregations, would he have commanded that? when in two places of Scripture, to Cor: and to Timothy, he saith, he would not permit it to be done, and that it was a shane for a woman to do any such thing, what man of reason would entertain such a fancy? to make the Apostle so contradict his own words, and commandment delivered from the Lord, as he saith, to give greater force thereunto; they were helpers to him in promoting the Gospel divers other ways, as they were in providing for him all necessaries, and ministering to him therein, that he might not be hindered in his work of preaching any way; and they might further the work of the Gospel, by their example in diligence, hearein the word preached themselves, and by their persuading others, in their private converse with them, to do the like, and by holding forth in their lives and conversations, a walking answerable to that doctrine which Paul preached, that by their example others might be brought to do the like; thus and many other ways they might be helpers to carry on the work of the Gospel, without doing that which their sex was not capable of; but impudent pride and most shameful, would appear in their usurping any such authority to themselves; and there 'tis the Apostle directly forbidden; and shall a man be so deluded, as to think then he would here commend them for it? for Phebe, and so also for many others, they might be servants to the Churches, but not in the office of the ministry to preach, but as widows to attend the sick and poor, such offices were in the Churches for women but no other, and to see if they were covered; they might not prophesy, no, that heathenish custom which they used of coming to God's worship, passis capillis, with their hair hanging down all over their shoulders, as the Sibbills, the Divles prophetesses were used to do, when they came to deliver the devils oracles, this the Apostle reproves, and shows the madness and unseemlinesse thereof, as well as the other; and if they came not to pray, and to take upon them to preach to men, which was not to be done; but as easter with her maidens prayed, and fasted, and might likewise to them speak, and other women may pray with women, and exhort and edify one another in their most holy faith, in doing which, there appears no usurpation of Authority over men, which is forbidden their sex to attempt to do; yet in doing of it in this manner amongst their maidens, or other women as themselves, they are not to do it, in such an heathenish way( as was the custom of the Sibbils) which it seems these Corinthian women used to do; both which immodest and unchristian customs, the Apostle sharply reprehends, not allowing the one, by reproving the other, as this man( to help him out in his business) would infer for goody Audlands defence; who is not free from impudence, because as the fashion is, called goody, as they call all wifes.  
He comes now to rail against me for showing the uncomeliness, the unlawfulness by the laws of the land of their night-meeting( and which I most look unto) the scandalousness and dangerousness● thereof for temptations from the devil, occasion being afforded him by these night-meetings, and walking in the night thereunto, and from such meetings; let it not now offend any, if I plainly show forth the base lying and false accusing, and slandering of me in this particular by this base fellow, he having so often done it before; first I will answer his shifts to excuse it, and then discover his lies, which he goeth on with to the end of his railing pamphlet; he would have me prove any lewdness committed at these night meetings, else his foul mouth rails; I did not charge any such thing upon them, but this I did, shewed that such night-meetings might produce such evil effects, as the vespers and night-meetings under the pretence of waiting upon the the Lord( as he calls it) had done in former times, and therefore were prohibited; and that in that respect they ought to be prohibited and forborn now; is this to slander any? to give them good advice to avoid sin and the occasions thereof, and to do things of good report( which we are commanded to do) and not of evil; we are to wait upon God in the day by his appointment not in the night, that so our good demeanour in his service may appear to all men, the night as the Apostle saith, 1 thessaly: 5: is a time wherein sinners take their opportunities for drunkenness, and so for other sins; let our conversation be in the day as children of the day and of the light, and cloak it not over with your pretences, to wait upon the Lord, for he hath appointed other times and seasons for his worship, and giving us liberty to make use of those times for such ends. If there were certain dangers in meeting in the day time, there might then be some reason for meeting in the night, and in secret, as in the Apostles times sometimes there was; but now there is no such cause, and therefore it is of evil report; for that of Pauls being at Troas, they met in the day, upon the Lord's day in the morning, but because that holy Apostle who had stayed there until the sabbath, was to depart the next morning, and whether they should ever see his face any more they knew not, therefore that they might advantage themselves the more by his presence with them, they spent the whole sabbath with him, both day and night from morning to morning; here was a just occasion for it; which they desired to make advantage of while they could, so when Peter was to be put to death( by the tyrant) the next morning, the Saints would not cease from praying for his deliverance, while there was any time for them to do it; and it may be, they would have been killed as well as he, if it had been kown they had done so; by that persecutor who sought to please the Jews by destroying the Apostles and their followers, in both these, there was a lust occasion which he would make use of to justify those unseemly and unlawful night-meetings, and of evil report, for which there was no need at all nor no reason, for the day might as well have been taken, and without all scandal and offence: after these silly arguments, he comes in with his base lies, base fellow; that I did it out of great fear, and that there was great danger, and this fear, he saith, did surprise the heart of the hyp●crite; thou base false fellow, and hypocrite sufficiently all along; canst thou prove I was afraid of thee, or thy companions? who ever they were,( for now I will use thy manner of speech, which I know thou dost deserve sufficiently) though I have for born it hitherto; I profess I fear all your deluded company no more then a company of mise running up and down; and if you, any of you, or all of you should pretend or offer any such a thing; I have enough to join with me when I will, to clap you up all safely, until you have that punishment which you deserve, you go( as I have said) upon Munster principles, but if you proceed as they did, which( had you power, it is likely you would) be sure you shall be dealt with as they were, your Leaders( as they call them) knaves, and Iesuites hanged, as theirs were, and your poor seduced people that will be lead by them( whom they therefore look upon as fools) sufficiently suppressed; those that were imprisoned were sent to prison for affronting the Magistrate,( which is your pride, that talk of meekness) and refusing to give security to appear at Sessions, as is known; now he comes to reiterate his often repeated lye, that I should say, we may live under the power and operation of sin as long as we live; what is written in my paper will manifest his lye, I say, as the Apostle faith, we are not perfect, and free from all sin while we live, for we know but in part, and sin hath a power and operates in our unregenerate part, to resist and rise up against the regenerate and spiritual; but when we are Justified by faith in Christ; we are likewise sanctified by his spirit, whereby sin is more and more mortified in us, so that it hath not dominion over us, that we should fulfil it in the lusts thereof and these are the very words. I said, the same with the Apostle, who saith, he is not perfect, but strives still forward towards the mark, and though in his body and fleshly part, sine resisteth the spirit, yet in his spirit he serves the law of God and delights in so doing, and yet because of that sin that remanes, he cannot do as he would, and this I wrote then, as may appear, and affirm now; is this railer, liar, and false accuser, and judger of other men( for which he will be judged) a man perfect and without sin? when the Apostle, saith he himself is not? let men judge whether he hath not sufficiently manifested his sin, in this railing lying paper of his; had they the true spirit of God, instead of that lying spirit within them, that would convince them of sin, as our Saviour saith, John. 16.8. and being convinced of sin, and truly humbled for it, they would then seek after righteousness, whereof likewise they( by that spirit) would be convinced, and find it in Christ our Saviour, not in their own works, or the works of Christ in them, as they call them; but know, in respect of Justification, all that can be done in them is but dung, and so to be accounted with the Apostle, that they may win Christ, and have his righteousness imputed to them, I would bring them to know, and believe this, without which they can never be saved.  
Now the ignorant man that would be thought perfect, and yet understands little of the true sense of Scripture, would find out a contradiction in what I have written, because speaking of night meetings, and avoiding the ill reports thereof, and appearances of evil, I press it, by showing, they should keep themselves unspotted, how would I have them unspotted? that, I say, have sin in them while they live; for sin ruling in them, and having dominion, I say no such thing, that is his lye, for keeping themselves unspotted in the world, and unspotted in the sight of God, these two are different, unspotted in the sight of God, no man can be, but he that is offered up to God in our Lord Iesus Christ, without spot or wrinkle, justified by his satisfaction for sin upon the cross, and having his righteousness imputed to him; then, and no other way he is without spot in the sight of God, for God doth not, being satisfied in his justice, impute sin to such a man: unspotted and without blame in the world, is clean another thing, that is, when men walk so in the sight of men, that that they do nothing scandalous, or that may give just offence to any man, or occasion of evil report; but in their conversation with men walk unblamably, and this a man may do, though there be weaknesses in him, and failings in the sight of God, his watchfulness over himself being never so great; his conversation amongst men, may be of good report and without spot, and not to be blamed as Paul speaks, of himself before his conversion, Philip. 3.6. so that this proceeds from the mans ignorance or malice, for it might be taken in such a sense( as it often is in Scripture) without contradicting the truth I formerly spoken: when I say the dangerous, and indeed damnable errors which I discovered to be held by these Quakers, it was out of my love to my neighbours; that( if it might be) I might reduce them off from these errors, which indeed I did much desire; then the fellow rails like a Jesuit, and lies according to his custom, saying, that many of my neighbours by this see my wicked accusations and unclean spirit, if he mean those deluded people which are lead by such liars and false accusers as himself, whose falsehood, and ignorance in Scripture, or malicious hypocrisy, in perverting Scriptures to serve his turn, I have sufficiently discovered if they be brought to think, so I wonder not at it, but for their sakes I am grieved, that they will not endure wholesome doctrine, but heap up to themselves rather such teachers as teach them lies and false doctrines, directly contrary to the word of God, some of these I think have honester minds then their anabaptistical and jesuitical teachers, who will not at first discover all the depths and delusions of satan unto them, but by degrees draw them down, until they have cast them into the bottom of their pit, all I have red, some of them said, they have somethings yet to deliver, which the world is not fit to receive, this is very likely to be kept in their jesuitical breasts from these people, until they think, they are fitted to swallow it; I would they would take notice of this, and observe the proceedings of satan by thesk his instruments, set on work to delude them and destroy them.  
For other of my neighbours, they will to his face convince him of his perfection in lying, for they received very lovingly what I writ, as I did it out of love, and did make use of it( I hope) to their good, as I have heard of some; for railers and liars( as this man) I am not troubled at, in respect of myself, but for them; I wish for their good they might repent for it, and thereby see how far they are, poor souls, from perfection, and how nere rather to destruction; his conclusion is railing against Mr Farmer, and myself, and often repeats this, that we slander the Servants of the Lord, and those that fear him, and tremble at his word; I should be glad to find them return to be servants of the Lord by true repentance, and for their trembling at the word, if they mean Quaking and those distorted unseemly gestures used therein, I have shewed before how far this is from the working of the word upon them, For 1. Children did it, 2. And when it was done, the word was not heard, but they in a condition rather of possession( as the child brought to our Saviour) then any way affencted with the word: 3 and if it were trembling at the word, or reverence thereunto, why is it left? the word is as much to be reverenced now as then; For Mr Farmer he layeth open their blasphemies, and their damnable doctrines so fully, that I would we had so much reverence of the name and glory of our God, as to tremble when we red it, and this he proves out of their own writings, andby testimony from their own mouths, I am unwilling to name them again they are so horrid: look upon Isaiah 40.18. where God saith whom will you liken unto me, all the nations are as nothing, as a drop of a Bucket, a dust upon the balance; these blasphemers will say, we will liken ourselves unto him, for they are as good as God, as holy as God, as ●ust as God, nay that there is no distinction between the essence and nature of God, and them; and if it be so, that cannot be true, which God saith, I am God alone, and there is no other besides me; these things are proved by their writings, and spoken out of their own mouths, and this Mr Farmer proves, Oh fearful blasphemies! my soul abhors the very naming of them, and every Christian should do so; this Fox, and nailer your false Christ, did say so, this is there testified, that he was equal with God, and out of the most raling answers to the Queries that( I think) were ever red, you may find much of it, that God and the creature are one in nature and in Glory, a most horrid blasphemy; I desire that any would but red Mr Farmers book you shall there see, if he proves not these things, out of their own writings and by good testimony; for what he saith of an answer to that beeke; we see sufficiently what their answers consists of, as you may see in this his railing, lying, false accusing, shifting; and when they cannot answer, then end in railing; he that( he saith) writeth against Mr Farmer he names not, he may be John à Noakes, as they say, for Mr Farmer he is one I know not, I onely look upon what he hath written, concerning the mystery of godliness and ungodliness, let them see if they can confute any thing in it, when much of it is from their own words and writings, for myself( whom he hath so much reviled) I trouble not myself with it, since I know it is their way and spirit to do so, onely I have troubled myself this once, to discover the truth of what I wrote for the good of my neighbours; and the slanders, lies, and false accusations he casts upon me, but especially the vain, foolish, and false answers he makes to those truths I have laid down, that their deceit might the more appear to all men. And Mr Bray Dauley having sent me the book and desired me to answer it, I the rather did it, that I might( if it may be) discover to him their desperate, and false tenants, errors, and blasphemies, and draw him from them; but having done this let them rail, or lye, and slander, as is their custom; I will trouble myself no more with any thing they writ, except it be to cast it into the fire.  
FINIS.