THE Spirit of Quakerism, And the Danger of their Divine Revelation LAID OPEN: In a faithful Narrative of their malicious Prosecution of Henry Winden, and his Wife, as Murderers, at the Public Assize at Carlisle. By Henry Winder. WITH Suitable Reflections on the said Narrative: Containing several other Instances of their pretended Revelations, etc.  Mat. 7.15. 
Beware of false Prophets which come unto you in sheep's clothing, but inwardly they are ravening Wolves.  v. 16. 
Ye shall know them by their fruits.  Joh. 4.1. 
Beloved, believe not every Spirit, but try the Spirits whether they are of God.  Tantaene animis coelestibus Irae! 
LONDON, Printed for John Harris at the Harrow in Little Britain, 1696. Price 6 d.   

The AUTHOR's PREFACE.  
BEing desired by Persons of Worth and Eminence to give a public account of the doleful and unparallelled Conflict I had with the Quakers, which was publicly acted, and yet so variously reported, that 'twas ●●ssable for those living at a distance to know the Truth; lest I assent unto their importunity, and herein give a ● Relation of the most material Passages: It's true, the ●●g they have done me was a sufficient incentive to have 〈◊〉 all my strength to have made their Villainy as notorious 〈◊〉 possible; Nevertheless they see, and the World sees how 〈◊〉 I have been to do it; my Reasons are such as these.  
1. My Wife was against it, two of the Accusers being 〈◊〉 own Sisters, whom she was loath to expose to perpetual in●●y, or to have them stand marked to Posterity for Blas●●●rt, though she knew full well, that they vehemently ●●●ed for her Blood, could they have got it in any such way ●●●ld advance the Credit of their Revelations; for all ●●●dismal encounters she had with them by word and wri●●● when it was once over, she would often say, She could 〈◊〉 forgive them, and wish their Abuses might be blotched 〈◊〉 of her Memory, except so much as might stir her up, thankfulness for her deliverance; but I considered that this was fulfilled that saying of our Lord in Mat. 10. ●●. 36. I am come to set a Man at variance against 〈◊〉 Father, and the Daughter against her Mother, 〈◊〉 and a Man's Foes shall be they of his own House  
2. I was hindered by Thoughts of my own unworthiness to be the Subject of such a story. It's true, at first I looked on i● as an afflicting Providence, but afterward thought it ● Dignity far surpassing my deserts, that God should choose 〈◊〉 his Instrument to fight this Battle, and to bring down th● Pride of the Towering lofty Spirit; and when I considere● what Persons our Saviour chose for his great Apostles. I soon inferred that Omnipotence could conquer by unlikely Instruments.  
3. I thought that Party so under the Power of Prejudiced that the clearest Convictions offered to them would be 〈◊〉 like water spilt upon the ground, as yet; so I thought, if i● pleased God that I should live till that Prejudice wa● a little removed, which I knew could not be without l●●● Experience, I would then give some Relation of the Matter● to manifest to the World that what I should do, proceed●● from a calmness of Mind, not from fury, or desire of revenge● I had large and sad Experience how hard it was to disentangle, and reclaim those that have entertained any thing under the Notion of a Divine Revelation; one might a● well attempt to remove a Mountain as beat them out o● their Conceit, though so utterly false as ever the Father of Lies can invent. Time I hoped would make them mo●● flexible, and then this narration would be a word in d●● season, therefore I now hasten to perform my Promise.  
To these the Publisher adds: When I received these Papers in London, I find the Quakers in open Discords each Party calling the other Apostates, but not agree● upon a Judge of their Controversy; Would they both consider this Story, it must lead them to the right and true end of this Strife. G. K. is called Apostate, but from what? Not from Scripture-Doctrine to which he now returns; but from Quakers fictions; so might a Jewish or 〈◊〉 Gentile Convert to Christianity be called Apostate, but th●● sort of Apostasy is every Man's duty. 2 Cor 6.16. 〈◊〉 recriminates that W. P. etc. are Apostates, but h●● will he prove it, unless Scripture be owned as Judge? H●●● be way see the grand delusion, their pretended immediate Revelation plainly appearing to be Imposture; so that till we have a certain appeal, it's lost Labour to argue other Points, and to appeal to G. F. or to a yearly ●●●●ing, he knows is downright Popery. Finding things 〈◊〉 this Posture, and others at work upon this refractory ●●●ple, I think it a Service seasonable, and due to this Generation, to send them this co-operating Alarm; and hopeful 〈◊〉, because in some of them a more docile, flexible temper appears, and G. K. is so far from their arrogant Conceit of Infallibility, or speaking and writing all by immediate Inspiration, that he promises to correct his own Books.  
I well know, this touches their Diana, and that the ●●●dest of this Sect never took kindly the least contradiction 〈◊〉 any hand; for they would not suspect themselves in the least Error; And why then should they bear Opposition, or ●●ear persecution, who cannot err● If they be infallibly 〈◊〉, we are all infallibly wrong: But I value not their Rage. A● since I find their Leaders so much delight in Father ●alebranch, and the Sceptical writings of our day; I will not despair but they may question whether they have in all things followed a true Light; Never did People so soon, and so egregiously departed from their Primitive Form, and ●●ected Simplicity, which (as I see one tells them in Print) ●g●es that they were either much out of the way at first, 〈◊〉 are so now; They cannot act things so contrary upon an ●●anged Principle; but if changed, than not infallible; 〈◊〉 Holy Spirit changes not one tittle of his Oracles. They 〈◊〉 what hindered the Council of Trent to reform any ●●e grossest abuses, viz. L●st they should confess their Church 〈◊〉 erred, or needed Reformation: Either than let the ●●●kers avow their Reformation, or shake hands with their ●er Mother of Rome and Brethren of Trent, but reform ●●y cannot, must not, till beaten out of this cursed pretence 〈◊〉 Divine Inspiration, the strongest hold of the Devil. ●●a● they may be so rescued is my aim and Prayer; to that 〈◊〉 I expose herein only what ought to be exposed, a bloody, 〈◊〉 Villainy, perpetrated in the Name of the Lord, whereby they utterly forfeit their affected Name of Friends. Still I find them busy to draw unwary Souls into their Net; such there is need to confirm by a loud caution, and they'll accept this Service, though it may be the sinless Friends will not yet blush, who knew all this Story 23 years ago, and should have disclaimed the Actors, but did not. Let them hear or forbear, I do hereby acquaint them and others, that when they please, I am ready to favour them farther, by sonding abroad, 1. One of their own very Original Rolls of Testimonies against a certain City in this Kingdom, wherein they seemed to have aped the Prophet's Jeremiah, Ezekiel, and Zechariah, which I lately measuring found to be above 13 els long, and all full.  
2. And with this a farther Essay by a Learned, peaceable, compassionate Friend of theirs, wherein he proves a● large from their Prints and Practices, that they pretend to no less than such Inspiration as the Lord's Prophets and Apostles had of old; yet they have no such Inspiration. This he argues: 1. From their many Impertinences and No●, sense in their Books, which cannot without Blasphemy be attributed to the holy Spirit. 2. From the many flat contradictions of one such inspired Pretender unto another, especially their Women. 3. Their scurrilous railing at their best opposers. 4. Their apparent contradictions to plain Scripture. 5. Miserable perversions, and grossest Misinterpretations of Scripture. 6. Their Novel Opinions not heard before in the Church of Christ. 7. The allowed novelty of their Se●●, having no pretence to Succession. 8. Their many Doctrines calculated to serve Popery, Instanced in Nine heads of Doctrine, wherein they agree with Papists against Scripture● 9 Notorious Possessions and Witchcrafts. 10. Many gross Blasphemies uttered by these so inspired. 11. Wallowing 〈◊〉 ● gross unnatural Sins. 12. Wild attempts of long fasting and miracles. 13. Contradiction to all other good Christians, whom they allow to be enlightened by their sa●● Spirit.  
I choose to try their Patience with this, which alone, ●●st they open their Eyes, might convince them, the 〈◊〉 Friends acted from no Divine Inspiration, but a ●●●ilish Transport; And can wise folks still trust a notorious ●●at? Will they still scorn the sure word of Prophecy, so ●●●●ably fitted to lead them into the way of truth and ●●fe? Are they-all so proud and blind? When they mean ●●●●stly, they will come into clearer light: Mean while, there is one thing that all men must think unfair in them, that ●●●●as they speak, and act very differently from their 〈◊〉 Leaders, they will neither condemn any Actions or 〈◊〉 of those Leaders, no, not James Naylor's, nor yet 〈◊〉, or justify them. No ingenuous Man refuses to confess 〈◊〉 ●ault when he discerns it; would they value Scripture, ●rov. 28.13, 14. Jam. 5.16. 1 Joh. 1.9, 10. there it's 〈◊〉, and exemplified often, and appositely to this case ●s those Converts, Act. 19.18, 19, 20. David, and ●●ter, Kings, Prophets and Apostles did often freely 〈◊〉 Errors, and retract them; Nay, and G. K. Pag. 31. 〈◊〉 his Narrative hath these Words (well suited to his 〈◊〉 Practice) he that testifies not against a thing ●●en there is just Occasion for it, justifies it. What 〈◊〉 ails our Quakers, that they'll confess no Sin to God or Man? 〈◊〉, or last, they shall. But what hinders them now? What 〈◊〉 this proud pretence, to act all by Divine Inspiration? ●●●y are all for bearing their Testimonies against others, 〈◊〉 why not impartially against wickedness among themselves? Disown it if you think it so, and disown its Principle: 〈◊〉 if n●t, the World must say, and justly too, that still 〈◊〉 like such Principles and Practices, only you dare not 〈◊〉.  
Such a● need to be farther acquainted with the very Heart ●f Quakerism, and the designs for which it pleased wise Pronounce, to permit that unchristian Spirit to go abroad at 〈◊〉 a time, I beg to inform themselves from two very small 〈◊〉, viz.  
1. A Survey of Quakerism; by the excellent Author of the Falfilling of the Scriptures, Printed for T. Parkhurst. 1677.  
2. John Norton's brief Tract concerning the Quakers Doctrine. Printed London 1660.   

ERRATA.  
PAge 4. line 25. read predicted. p. 7. l. 8. r. Hudleston. p. 8. l. 19 for upon r. up, p. 9 l. 11. r. then send. ib. l. deal had. p. 12. l. 16 and 20 and 22. r. Penrith. ib. p. 31. for within r. with them. p. 13. l. 1. r. 200 〈◊〉, p. 14. l. 12. for the r. their. ib. l. 19 r. County. ib. l. penult. r. also against. p. 15. l. 28. r. Liberate without their. p. 16. l. 12 and 17. for the r. their. ib. p. 15. for sued r. served. p. 21. l. 8. for lift r. left. p. 23. l. 13. r. Counties. p. 24. l. 21. r. Slee. ib. l. 26 r. Multitude for. p. 25. l. 2. d. your. ib. l. 3. r. notoriously. ib. marg. r. 29. p. 26. l. 28. for where r. when. p, 27. l. 6 for on r. one. p. 29. l. 17. r. 2 Pet. 2. ib. l. 20. d., p. 31. l. 7. for there. r. their. ib. l. 17. for Scriptures r. Scripts. p. 32. l. antepe●ult. r. Event.   

THE NARRATIVE.  
THERE were two Women, the Name of the one was Margaret Bradley, the Wife of Thomas Bradley of Knipe in the Parish of Ba●ton, and ●●y langhorn, the Wife of Thomas Langhorn of Helton 〈◊〉 the Parish of Askam, was the other, both in the ●●nty of Westmoreland. These two turned Quakers most with the first in the North, and became very ●●ous among them, having attained such boldness 〈◊〉 their profession, that they went Preaching and ex●●ting up and down the Country, and became very ●●●blesom both to Magistrates and Ministers, with messages they pretended they had from the Lord unto 〈◊〉.  
In the year 1673, in harvest-time, When I H●nry ●●ler was among my Reapers, the said Margaret Bradley came unto me, desiring me to step aside that she ●●●t speak with me; I did so: Then she told me she 〈◊〉 a Message from the Lord God unto me; and bid 〈◊〉 observe her, for what she had to say she had it 〈◊〉 the Revelation of Jesus Christ. Well, said I, say 〈◊〉; and thus she proceeded. I have seen by the Relation of Jesus Cerist that thou art a Murderer; being ●●reat astonisted, I asked, Why? Whom, or What are I Murdered? She answered, The Lord hath Reveal●● to me, that thou tookest thy own Child by the Neck from 〈◊〉 ●●mb of her who is now thy Wife, and Murdered it, 〈◊〉 bid it. Then, said I, the Lord rebuke thee, thou ●●●●dent Wretch, I am as innocent in this matter as the Child yet unborn. This she regarded not, but went away. Not long after the aforesaid Mary Lang, horn being my Wive's Sister, came and told my Wife, that the self same thing was Revealed to her, and Th●● all which Margaret had said was truch, and she would senl it with her blood; This she urged in many Words affirming that they were the saithful and true Witness and Messengers of Jesus Christ. Therefore said she, confess, confess it, and God will pardon you, for b●● can pardon great sins, as well as little ones; fear no● confess, and you shall Find mercy.  
My Wife took it very ill at first, that her near●● Relations should hunt after her Life without any manner of cause; but being conscious of our perfect Innocence, we made our appeal to the Searcher of Hear● who in due time heard our Prayers, and gave 〈◊〉 strength sufficient to go through this bad rep●● with Courage and Cheerfulness, still comforting ea●● other with this, that God was above the Devil, a●● in time they would be made manifest; which (Bleed be God) accordingly came to pass; Mean wh●● with good Confidence we opposed them, to convi●● them, if possible, by all the Arguments we co●● use, that their pretended Revelation came from 〈◊〉 Devil, that Liar from the beginning, and the Fat●● of Lies, who never yet invented a greater Lie th●● this, and that it was Blasphemy to father it upon 〈◊〉 God of Truth; Therefore, said we, be persuaded t●● God sent you not; with much more to this purp●● which we might as well have spoke to the stones, 〈◊〉 the Wind; for those Women would hear nothing against themselves, and so went their way: So●● weeks after this they returned both together, and s●●ing said, They had now a Message from the Lord, and a 〈◊〉 easy one, which we might easily do; said they, you 〈◊〉 bow to us, and confess us to be true Prophetesses, and 〈◊〉 pray for the dead Child that you have Murdered, so you 〈◊〉 〈◊〉 shall be united in one. This you must do, for it is God's Lay●ant, between God, and us, and you, and must be here ●●ealed up, and shall never be discovered to the World, if you ●●ll submit to these easy Terms. We answered, Ah poor ●●aded Creatures! Shall we bow to you, and confess ●●t to be true, which we know to be false, and pray 〈◊〉 that which never yet was? These easy Terms are 〈◊〉 hard for us; we know no Gild; you are false Prophetesses, the God of truth never sent you with such 〈◊〉 to us, be convinced of your error before you go 〈◊〉 farther; but I think the Devil has already led 〈◊〉 so far, that he cannot bring you off without shame 〈◊〉 confusion: Thus we parted the second time.  
After a while these Women sent us a Letter begin●● thus, The Word of the Lord came unto me saying, writ 〈◊〉 Henry Winder, and say, the Lord has given thee yet 〈◊〉 days to make away thy Goods and La●ds to thy Children, 〈◊〉 to settle thy Concerns, for I have hoared, I have heard, 〈◊〉 bleating of the Sheep, and the lowing of the Oxen, and 〈◊〉 destruction, destruction will unavoidably come upon 〈◊〉 at the end of 40 days. Thus they commonly began 〈◊〉 Letters, which to insert would be tedious, and 〈◊〉 the most part they were jointly concerned there●● I returned an Answer, in order to persuade them 〈◊〉 quiet at home, and mind their own business, but 〈◊〉 purpose; for at the end of 20 days they sent ●●●er Letter, and came also to Remember me that 〈◊〉 Glass was half full, and the other half was filing 〈◊〉 which will run over and spread abroad, and then, 〈◊〉 they, 'twill be too late to provide for thy Chil●●.  
Growing now weary of their repeated fooleries, as 〈◊〉 was at first surprised at their brazenfaced Impulse, I only answered that all their blundring noise ●●●ch was almost continual by word, or writing,) 〈◊〉 no terror at all to me; for, said I, I fear ye not at all, being sure you are acted by the Devil, an● therefore I will not turn one hoof out of the wa● for you. Thus the 40 days end came, my Wife writing Letter after Letter to them, hoping at least 〈◊〉 prevail upon her own Sister, and she had often cau●● to thank God for unexpected assistance therein; b●● still they made nothing of all she could say.  
All this while (which was about a year) the mat●● was but little blazed abroad, save that the Women 〈◊〉 communicated it to some of their Friends, raising th●● Expectations that it would mightily Conduce to 〈◊〉 Honour of their Religion; and by this time anotta Sister of my Wife, Margaret Walker, the Wife of 〈◊〉 ward Walker of Soulby, in the parish of Dacre, 〈◊〉 come into them, and full as Zealous in the cause, 〈◊〉 far more fluent and Eloquent. In this Encounter t●● bid us arm ourselves for the battle; for, said they, 〈◊〉 is the battle of the Dragon; put on strength ye pr●● professors, advance with your Noblest Resolution, 〈◊〉 know, that the Lamb shall get the Victory. So 〈◊〉 deed he did, and ever will; but how much more 〈◊〉 Dragons than Lambs they acted in this matter, let 〈◊〉 Reader judge.  
Destruction came not at the 40 days end, as 〈◊〉 had prodicted, So up they rouse, and these 3 Wo●● went to William Layton of Daleman, Esquire, Justic●● peace for the County of Cumberland, and told 〈◊〉 They were come with a Message from the Lord God unto 〈◊〉 Well, said he, What's the Matter? Said they, 〈◊〉 must send for Henry Winder, and his Wife, and 〈◊〉 stion them about a Murder which he hath commi●● and, We shall direct thee how, as we have received 〈◊〉 Revelation from the Lord. According to their 〈◊〉 and humour the Justice sent his man to me, that I 〈◊〉 needs go with my Wife to speak with him, which willingly did; and there we found these Women, 〈◊〉 〈◊〉 darged us with Murder forthwith; we cried Not Guil●●●●: The Justice then Questioned them what Proof they ●●●d, they answered, they had it by Revelation: But, 〈◊〉 he, you are now entering upon Law, and must pro●●ed according to Law, and your Revelation will be 〈◊〉 Proof: Will you therefore Depose it upon Oath? 〈◊〉 said they, we cannot be free to take an Oath; then 〈◊〉 he, can you prove it by any others? No, said ●●ey; then, said he, What Circumstances can you of●●● that may Evidence the truth of your Charge against 〈◊〉 man? Q. We only had it by Revelation of Jesus Christ. 〈◊〉 How long since was this Revealed to you? Q. Nine ●●uts after it was done, said they. L. Was it a Son, or 〈◊〉 Daughter? said the Justice; they answered, That ●●as not yet Revealed to them; but one of them a lit●● after told him, it was a Son, and began to repre●● the said Henry as murdering the Child, taking it 〈◊〉 his left hand, the Knife in his right, and therewith ●●tting its Throat; but in some former Revelations, ●●ey said, they saw him stopping its Breath with a drapkin. What, said the Justice, had you no thought 〈◊〉 this before? they said, No. When he had their ●●arge, and observed their insolent Behaviour, he turn●● to us, saying, You hear these Women charge you ●●●h Murder, sure there is something in it, how will 〈◊〉 clear yourselves? I said, they may charge upon 〈◊〉 what they please, we are purely innocent in this ●●tter. The Justice observing us to be undaunted by ●●is infamous Charge and Vexation, said then to the ●●●men; according to your desire, I have Questioned ●●●vy, and his Wife, and I find in them nothing but innocence's; What can I do for you in this case? No, ●●o, said they, he is not Innocent. Then speaking to ●●ny Langhorn, he enquired how she perceived the pre●●ded Revelation, or how it proceeded, what Symp●●ns attended, and after what manner it had its Operation? Marry answered, She could not well tell, but she 〈◊〉 sure it began in her Feet. Then, said he, What would you have me do? Answ. We desire thee to get us them to the Assize at Carlisle, (which was now Aug. 1674, 〈◊〉 and there will a Spirit rise at the left hand of th●● Judge, that will testify for us. But, said he, will yo●● be tied to follow them? Answ. We cannot swear, bu●● we will be there: Well, said he, I'll engage that Har●● and his Wife shall be there too: This was about 〈◊〉 Week before that Assize. And now these Women mig●● tily bestir themselves, and had quickly got a gre●● party of Friends, inclining to their Opinion so far, 〈◊〉 to declare them true Prophetesses; as John Slay of 〈◊〉 a great Speaker in their Meetings, etc. and that th●● would seal their Testimony with their Blood. Th●● wrote their Accusation against me, and my Wi●● which they cast here and there in Towns and Stre●● where they came, and at Carlisle gave one of those Pap●● to my Lord Judge (●ir .... Wild, and Baron Rainsf●● as I remember, were then our Judges.) He only b●● them proceed according to Law, and they should h●● Justice. Mr. Layton and Mr. H told my Lord wh●● the Quakers appeared, and that they said a Spa●● would arise at his left hand, to prove the Murder then, said my Lord, all the People will see and hear 〈◊〉 And now there was great Expectation among them 〈◊〉 the Spirit, they said, should rise to testify for the●● and in truth, what they spoke, they gave out with su●● assurance, as made some indifferent persons either 〈◊〉 lief them, or at least suspect us. Hence multitude came into Carlist● to see this Wonder, but all were 〈◊〉 ceived, for nothing appeared: Nevertheless we stay●● in Town all the time of the Assize, and when either of us could meet any of them, we were ready to 〈◊〉 braid them for creating such Tumults and Discourses; (for now it was every Bodies talk) and ne●● should we get any other Answer, but Fear God. T●● they persisted in their Delusion without the least 〈◊〉 knowledgment of Error, or any sensible Discouragement.  
Shortly after this, I sent for a Writ of Defamation ●gainst these three Women and their Husbands; but 〈◊〉 the mean time they solicit another Magistrate, ●●he is Lord of the Manor, under whom I hold my ●●nd, viz. Andrew Huddlestone of Hutton-John, Esquire, ●●stice of Peace for the County of Cumberland. I ●●aring this, let the Writs rest till they had their full ●●utse: Being come to Mr. Huddlsteon, they told him 〈◊〉 the first place, that it was Revealed to them that 〈◊〉 should have my Land: They went also to Bernard ●●sol-bride, than Sheriff of the County, and told him, 〈◊〉 like Revelation that he must have my Goods. ●●eir Spirit moved them to believe these Motives ●●old stir these Gentlemen to do their utmost for 〈◊〉. To Mr. Huddleston, they said, God hath decreed ●●s, and we hope thou wilt do us justice, in disco●●ring the Murder which H. W. hath committed, for ●●od will be glorified in his Destruction Mr. Huddleston ●●d, What would you have me do? said they, Get us ●●en bither, for we have now revealed Witnesses, that will ●●isy the Truth of what we laid to their Charge. We know 〈◊〉 Revelation of Jesus Christ, That Elizabeth Robinson, ●●ise of Thomas Robinson, living in the same Manor 〈◊〉 Parish knows all this, being Bed fellow to H. W's ●●ise when the thing was done, and 'tis Revealed to 〈◊〉 that she hath told it to her Husband Also that ●●istopher Wilton and his Wife, being next Neighbours ●●ll. W. know the same. Therefore we desire thee, to ●●ed for these four to testify this Truth. But first of all 〈◊〉 Hudal●sion sent for me, while the Women were in ●●s House, told me their Errand, and that he had no ●●ind to meddle between us: To whom I said, I beseech you Sir, take this trouble upon you, give them ●●kir own way in every thing, do as they direct you, ●●d spare not me, try me to the uttermost; then, said ●●e, I will, and told the Women, H. W. is come, but ●●re will not send for the Witnesses to day, for it is late, and we shall not have time to examine the Matter. Therefore we'll appoint another day, and I'll send f●● all your Witnesses; which he did. On the Day a●● pointed we all met: Now the Quakers had giust Mr. Huddleston in Writing particular Directions h●●● to Examine every Witness, and the very Questions 〈◊〉 was to put to each, accordingly he examined the●● one by one, and so carefully, that he would not 〈◊〉 one hear what another said: I, nor my Wife, nor a●● of our Party (as they called them) were permitted 〈◊〉 be present at the Examination, but only the Q●●kers, who threatened the Witnesses, thatif they wo●● not speak the Truth they must be hanged too. Th●● being upon Oath, cried out with Amazement, 〈◊〉 should we be Questioned about a Thing we know no more 〈◊〉 than the Child in the Mother's Womb; in which mi●● with like Expressions they all agreed, telling the Q●●kers that doubtless they were Bewitched.  
This being done, Mr. Huddleston called upon me a●● my Wife, with his own Family, and many Neighbours, who were in his Hall come to hear this W●●der, and said thus to the Quakers, Have you had Justice now? Answ. Yes. Then, said he, were these Witness revealed to you by the same Spirit, as the oth●● Things were? Answ. Yes, by the very same. The●● said he, 'tis a false lying Spirit, believe it no mo●● Answ. Yes, we will believe it still, for we can go to the ●●ry place where it was buried. This word dropped unaware from them, and they could have been content to 〈◊〉 it fall; but when I heard them mention a place, I desired Mr. Huddleston to hold them to their Word, th●● so they might manifest themselves yet more; whe●● upon he Questioned them, Where was that place●●. They said, it was revealed to them, That H. W. buri●● the Child on Sparkhead-Moor, a place about a Mile ●●stant from Mr. Huddleston's. That's a vast place, sai●● he, it will be impossible to find it, without more particular Directions; go again therefore, and consult the Spirit; for if there was a Murder, and God intends this way to discover it, the Spirit will certainly show you the very place, and by the surface of the ground 〈◊〉 will appear, though many Years ago. Thus they departed, and came again, saying, now the very place ●●s revealed to them; and now there was a deep Snow ●●nd Frost, so that they could not proceed; in which ●●ne they often visited Mr. H. who at length when the ●●ow was partly off, made them promise to be there 〈◊〉 a set Day, adding, I will send my Man to keep ●●od Orders, that ye be not disturbed, (for she said ●●e was afraid to be troubled in the search by the People) but to me, he said, that I should not go, lest ●●eir foolery should provoke me to passion. At the ●●ay appointed they came to the place, with a great ●●ltltude from places adjacent, to hear and see what ●●ould there be done; being met, they were slow, and ●●d no great courage to begin the search, but my Wife ●●urred them on, and bid 'em cheer up, and take cou●●ge, for if they had found any Child, she would be content 〈◊〉 s●ser death for it: Thus she upbraided their faintness ●●d folly; but many blamed her, for they who had ●●aved themselves so devilishly all along, who knew ●hat they might have laid there? To which she angered, she made no doubt but God was above the ●●vil: So they being greedy of her life took courage 〈◊〉 proceed, hoping still to get honour to their Revela●●ns by our death; so Margaret Bradley drew a Circle ●●th a staff of about 10 yard's circumference, and said ●●e had it by the Revelation of Jesus Christ, that the Child 〈◊〉 within that place; and so got some to begin to ●●ork, but the ground proved so hard a Gravel, that ●●e indifferent Observers desired them to shift to a sof●● place; and they not being able to dig any farther, ●●parted with shame and confusion.  
Note here, that Mary Dawson (who was afterwards Marry Langhorn) long before this came one morning by break of day to my house, my Wife being gone that night to a Neighbour in Travail: she called at the doors and Windows, and told me she would do me no harm, I told her, that was little of my Fear; whe● I came to the door she asked me if 〈◊〉 knew any thing of the 
* A sort of fuel digged out of the earth.  Peat-mow 〈◊〉 What Peat-mow, said I, dost mean● I know nothing of it: Yes, but tho● dost, says M. L. For 'twas there th●● didst 
† i e. hid.  feel the Child, as it is reveale● to me; yet this very Woman after wards did aver, that the Child was buried as afore said. Being thus miserably disappointed. and despairing to get my life this way, because none of the●● Revelations would hold, the aforesaid M. L. my Wife 〈◊〉 eldest Sister came by night, and calling upon my Wi●● desired to speak with her, who said, What art tho●● not yet weary, what hast thou yet? Answ. Nothing but Good for thee, I will assure thee, I'll do thee 〈◊〉 harm, so she went to her; then said M. L. I have sea●● I have seen, by the Revelation of Jesus Christ that thy H●● band will certainly destroy thee, and that he will hang 〈◊〉 the Neck for it, and that thy Children shall be left desolate, 〈◊〉 shall be scattered and it in other folk's 
* Chimney corners.  No●● and none shall have compassion on the●● Go, Go, said my Wife, I have so goo● experience of your Revelations, that if 〈◊〉 h●d doubted my Husband's Love, I should now doub●● it no more: As for my Children, I hope God will provide for 'em, and I have better hopes of them, because that Spirit has always been a Liar; but I see its i●● vain to talk; we must take another course with you● once more I advise thee to go home, and be quiet and abide with thy family, and keep thy Children together, as long as thou canst; Let the Lord do with me what he will, I am his own, and I fear him n●● 〈◊〉 all; take thee no care for me, for he will do it; ●●ed as for thy Threats, I fear 'em the less because thou ●●eakst 'em.  
Thus they continued time after time; sometimes ●●ce, and sometimes another, and sometimes 2 or 3 together came to me with their pretended Revelations and Messages, and telling me they were the In●●uments that God had Chosen to discover all my ●●cret Villainies, etc. so that now when all their old ●●es failed, they had new Revelations that I was ●●ilty of the death of some persons nearly related to ●●em and me: I could not forbear to bewail my unhappiness, who had already waded through a sea of trouble's and reproaches, a burden intolerable, had 〈◊〉 not been supported by a God of truth, and a ●●ear conscience, that still the Devil should be ●●ffer'd to throw so many of his envenomed darts 〈◊〉 me; nor could I choose but be concerned, that ●●ose persons for whom I once had so great a respect, should be strayed into such a Wilderness of ●●rror, that I thought it next to impossible they should ●●er find the way out. Reason was now so taken ●●m them, that the Devil could make them believe any thing: Yet I thought it much more happy to be ●●us abused, than that I should have been an abuser, ●●al that this burden was far easier to bear, than a ●●ilty Conscience would have been, though no Creature in the World had known it; I can safely call God to Wtness, that if ever I knew any in the World, for whom I would have ventured my Life to do them ●ood, it was these very persons the Devil made my Accusers; so sadly were they bewitched and led captive by him at his will; and now that no manner of Arguments, nor their own experience of so many hameful disappointments, would move them to any observable sense of their Delusions, I resolved to jangle no more; but considering what loss I had sustained by the aforesaid Women, and that many other Quakers, especially their own Husbands were intoxicated by their Diabolical Eloquence, yea, and that they had bred some suspicion of me for a while in others of their acquaintance, we thought it reasonable to proceed according to Law against them, and both to recover our Damage, vindicate our Good Name, and publicly to manifest the workings of their Fantastic Spirit; whereupon I brought my Action of Defamation against the 3 Women and their Husbands Thomas Langhorn for default of appearance suffered a Judgement. H. W. having declared against him for 300 l. Damage. This was obtained 25 and 26 Carol. 11. and at the same time a Writ of Enquiry came down whereupon a Jury was impanneled, which sat at Pe●cith in the County of Cumberland, Mr. William William of Johnby-Hall Gent. being Foreman, Mr. Robert Willison and other principal men of Pencith made up most o● the Jury, who being met on a day appointed at Elizabeth Robisons of Penrish to examine the matter, I desire● the two Justices aforementioned to inform the Jury what they knew of the matter; they both came, an● before the Jury gave a full account of the particular● transacted before them, after them John Noble (wh● was Deacon of that Church I had left, and now returned to again; Dr. Richard Gilpin now of Newcastle being then our Minister in the Parish of Grastock) declared his Knowledge being as much concerned as either of the Justices; for he was within at all the Examinations and Assizes, and received several long Letters from them, and longer Discourses, from all which he gave a full account of the whole Business of all their Revelations, Accusations and miserable Events; also of the Reputation of the party charged, that he was always accounted a very faithful ju●● Man, and that he had for a long time experienced him to be so; the Gentlemen of the Jury having full satisfaction in these reports, after a little Deliberation, gave a Verdict for me, and 200 Damages. Easter Term. 26. Car. 11. the Writ of Enquiry was Executed, and Judgement thereupon, and afterwards Execution thereupon, entered Rotulo. 1578. where it may still be seen in Mr. Winford's Office in the Common Pleas, as also all other Records in this Case hereafter mentioned. Now Thomas Langhorn and his Wife had before this made sale of their Goods, and were gone up to London, but employed John Mounsey of Patterdale to be their Attorney, and Mr. James Bird of Browham, now a Justice of Peace for the County of Westmoreland, was B. W's. Attorney. At London they stayed about a ●ear. When they came home we arrested them; but they still were very obstinate and scorned to pay any thing; to Prison they would go, possessed of their old ●●oud Error, and so to Carlisle they went, and remain●ed Prisoners almost Five Years, practising their be●●●ed Passive Obedience and Glorying in it. At length time and experience a little humbled them, so that same Confessions they would make that they had done ●s wrong, but none proportionable to the Heinousness of their Crimes; yet my Wife being moved with natural Affection towards her Sister, notwithstanding her former malignity against her, did daily solicit ●e to let them come forth, which accordingly I did 〈◊〉 a very small part of my Damage, they being a little more humbled at last to ask Pardon; for I resolved till they made Submission, or paid the Money, there they should stay; 'twas not the Money I desired, but their Repentance, which in part I have now seen; more than once I expected.  
Note, That this Mary Langhorn was formerly the Wife of John Dawson of Hutton-John, after whose death she did at divers times express to H. Winder (than a Widower) her great Affection to him, and desire to have him for her Husband; but his Love was set on her young Sister Anne, his present Wife, so rejected Mary's Solicitations, which enraged her to that degree, that ever after, her anger was implacable. However she took another Husband, and in Prison she bar● him Twins, a Son and a Daughter: and to manifest her wilful impenitence, or immortalize her infamy she Named one, Innocent Prisoner, and tother, Ha●●less Sufferer, so firm was her delusion yet, tho' they could not in all this time choose but have many Convictions, seeing there was not from the beginning t● the end any one accident that might cause them t● hope for other reward than loss and shame. Every thing contradicted their design, had the understanding been awake, or sound and clear; but that and their conscience were perfectly stupifyed; but at last sh● thawed a little, for the Friends saw it dishonoure● them all: This Mary lives yet in Helton, and is quiet.  
During their Imprisonment, I brought my Action 1. Against Tho. Bradley and Margaret his Wife, wh● lived in another Country, and poor, Skulking i● holes. Term. paschae. 26. Car. 2. I had an exigent against them, and Mich. following actually outlawed them.  
Term. paschae. 27. Car. 2. a Declaration against Bradley.  
Term. Trin. 27. Ejusdem Regis, I obtained Judgement, and a writ of Enquiry.  
At length I had them into Appleby Goal, but some of their Friends got them out by a Trick, so they run away, and as I heard, lived miserable poor. I knew they were not able to pay, so lest they should die in Prison, I took them up no more; this is the Exit of the 2d. couple of my accusers. 2. I brought my Action against Edward Walker and his Wife: he put in his appearance, so the Cause came to Trial at common Law at Carlisle. When they saw I had proof sufficient to cast them, they informed their Council that I 〈◊〉 200 l. damage granted me before, on the same accent; and by this the Judge was moved thus to direct the Jury. Gentlemen, You see the plaintiff has ●oved sufficiently that this Woman hath spoken and ●●e such things, as if proved, might have taken any his Life, but she makes no proof, so that he must 〈◊〉 found damnifyed. Yet because he hath had 200 l. ●●ted him before, and because she is a Woman (and ●e all have Wives) you must be moderate in the damage: Hereupon the Jury brought me in 10 l. Damage, 〈◊〉 allowed me costs of Suit. Term. Trin. 26. Car. 2. had this Issue entered Rotulo. 495.  
Michaelmas following I obtained Judgement upon the ●●dict aforesaid, and Execution against the Body of ●●●er and his Wife. Trin. 28. Ejusd. Regis, a Scire Fa●● against Walker, and then a Judgement thereupon Michaelmas following; all which I again mind the ●●ious Reader, that he may see with all my Decla●●●tions against them, on Record in Mr. Windford's office.  
Nothing would please Walker's Zeal, but to be a ●●fering Witness too for the same glorious Cause, so 〈◊〉 Prison I sent Him and his Wife, where they stayed, 〈◊〉 cannot say, till they were willing to pay me, but ●ill a good Samaritan, as they called him, paid the Money, and got them a Liberty without the Licence, ●ho I think afterwards wished he had not so done; ●●t they were not half Humbled, nor would acknowledge it a Kindness, nor repay the Money, lest thereby they should confess some Fault, though so small a 〈◊〉 was easy for them to pay; however at last they ●●ffer'd him to take it.  
Spiritual pride it seems by this was still predominant in them, they would not draw any suspicion u●on their infallibility and perfection, and hence not 〈◊〉 jot more of Condescension could so obliging a pers●● obtain of these stomachful Friends; I hope long 〈◊〉 Time and Experience (if it has not yet) will ma●● them wiser in all things, and so bring them and 〈◊〉 Christians of different persuasions into a nearer Neighbourhood and Union; that as there is but one G●● there may be but one Faith, one way, etc. I p●● God graciously discover to all my proud Enemy more of the Errors and grievous miscarriages, for th●● had need like Peter or David to Weep bitterly, a●● repent in Dust and Ashes; and the good Lord pard●● them, for they knew not what they did, and s●● they knew not whom: through the Grace of God I 〈◊〉 freely forgive them all. As for the bloody Thre● of Destruction to come upon me and mine from 〈◊〉 Lord, I find to my Comfort, that the Curse caus● shall not come, as they also may observe: I know 〈◊〉 Blessings and Curses are not theirs to dispose of; 〈◊〉 kept in wiser hands; hitherto the Lord of his inf●● free Mercy prolongs my days with my Dear 〈◊〉 Faithful Wife and Children, whom he hath increa●● preserved and abundantly Blessed; my whole Fan●● he hath spared as a Father spares his own Son 〈◊〉 serves him. And this I declare, as I am bound 〈◊〉 the praise of his Goodness and Truth, and to s●● my Seal to his sure Word; That in the fear of the 〈◊〉 is strong Confidence, and his Children shall have a pl●● Refuge, Prov. 14.26.27. Also that in the way of piteousness is life, and in the Pathway thereof is no D●● Prov. 12.28. Now that this Story may be a Cau●● to all that heard or now read it, to walk humbly 〈◊〉 God, and beware of groundless extremes, is the P●●er of him that's an unfeigned lover of all good Christians.  
From my House in Hutton-John, in the Parish of Graistock, and County of Cumb. this 9th. of July, 1696. Henry Winder.   

William Layton Esq; died soon after these things were done; others attest as follows.  
So much of the Transactions herein set down as ●●●es to myself, is true,  
Witness my Hand, Andrew Hudlestone.   

In Testimony of the Truth of all the Material ●ssages related in this Narritve of Henry Winder's ●●●gle with the Quakers, and particularly of the ●●th on Sparkhead-moor, and the Trial at Carlisle, 〈◊〉 set our Hands,  


John Noble of Penruddock, all in Graistock.  
Adam Bird Seni. of the same, all in Graistock.  
John Atkinson of Motherby Schoolmaster, all in Graistock.  
Edward Martin of Dacre Adjacent,  
Thomas Hedshon then of the same,  
Thomas Robinson and Elizabeth his Wife of Todrick, within named, are also yet living there.     

POSTSCRIPT.  
THE Survivers of my Accusers remain Quackers still, but very quiet, speak little of Revelation, deny Perfection in this Life, 〈◊〉 well they may; Pretend a reverend Esteem of 〈◊〉 Scriptures; yet hold many odd Fancies, as, that 〈◊〉 Heathens who never heard of Christ with the outward ear, (as they term it) may yet be go●● Christians, if they obey the Voice of Christ within, but they will not take the Scriptures for the o●ly Rule. What is within said of their many Fa●● charges, and Revelations, with the Approbation a●● Assistance of many other Quakers, doth sufficiently evince the dangerousness of their Spirit. But 〈◊〉 farther Caution, and to satisfy such as probab●● will inquire why they choose me for their M●●● to shoot at, I think it not impertinent to declare, 〈◊〉 follows.  
I well Remember when that Sect first came in●● our Country, some of them came into our Par●●● Church, where excellent Mr. Gilpin was our Minister. So bold and resolute were those Quakers 〈◊〉 Behaviour, and many of them so furnished with thwarting Arguments, and cross Answers, that our Learned Minister being not yet acquainted with their new Cant, seemed to me sometimes almost at a loss for Replies; whereupon I, and others of the Church, were sadly shaken, and some of us so ticked with this new Doctrine, that we withdrew from our former Communion, and appeared to vindicate the Quakers, and herein my Wife was entangled and seduced with me; this was sadly resented ●●y our pious Minister and People; and on this very Account the Church appointed a Day of Humiliation, the Ministers and others came to me, ●●d to several that were now grown disaffected, to desire us to be there on that day: I think we were 〈◊〉 prevailed with to go; and indeed a day of very 〈◊〉 Humiliation, and tenderness of heart it proved: ●any that were shaken, or stood Tottering were ●●uced, well satisfied, and confirmed for the rent ●●d like to have been very great: I Remember at 〈◊〉 time I was so satisfied, that I had secret resolves 〈◊〉 comply with the Church, and made some open ●ecantation, but these Convictions stayed not long; ●●e Arguments of the Quakers were continually ●●●ing about me, and scarce any thing else could 〈◊〉 my Audience, so that I was quickly again where 〈◊〉 as before; upon which several Meetings were ●●ointed by the Minister, and chief of the Society to ●●course these Matters. I being now much in com●●y with the Quakers, was grown too hard for arguments; To them I would go, as Jer. 2.24.25. ●●d to them I did return, and was very constant ●●ith them, I think also indifferently well beloved 〈◊〉 them. For soon after my Entrance among them ●●y reposed a great trust in me, viz. to be Re●●et of all their Collections in the County; which ●●iged me to go frequently to their Monthly Meetings for several Years. By being thus concerned I had opportunity to discourse with many o● them from every Quarter, whereby I found a very great change from what was at the beginnings much Jarring, and Discord, secret envyings, and different Opinions; This caused much disquiet an● anguish in my Mind, and put me upon a ne●● Examination of the Grounds of Religion: There●● I considered both what I had renounced, and wh●● it was I now entertained in the room thereof. 〈◊〉 remember that the first thing that induced me 〈◊〉 leave Communion with the Church, was a Conce●● That the Scripture was not the word of God, for th●● Word was God himself; and the Scripture a de●● Letter, and the Letter kills; therefore I thought the Scripture could not be the Rule of Faith a●● Worship; and that such as teach by it, must be bli●●● Guides, and if the blind lead the blind both must 〈◊〉 together. The Rule to which I thought I was 〈◊〉 take heed was a light within; there was the word 〈◊〉 God directing me what I must do to be saved; 〈◊〉 I judged it needless to do, or know any this 〈◊〉 which that Light shown not to be necessary, a●● by that Light I saw no Necessity of outward Ordinances; so concluded they were but Commandments of Men, and not to be regarded, etc. T●●● being the Foundation of my Relapse to Quakeri●● I next considered why others opposed this my N●● on, as myself had once done; And I found t●● opposed the sufficiency of this Light within from Belief that God had given the Scriptures for 〈◊〉 sufficient Rule, and that the Scriptures contai●● all things necessary to be believed and practised 〈◊〉 had no way to prove the sufficiency of my Lig●● but by the Scripture, which I fancied referred 〈◊〉 to it; so this revived my Suspicion of that ●●ticle, especially considering it was to no purp●●e Men to teach any Doctrine which they could pretend no Scripture for, this forced this Inference upon me, If all Doctrines must be proved from Scripture, then doubtless Scripture is the Rule, but I see 'tis, and it must be so; Therefore I cannot avoid this conclusion, That the Scripture is the Rule, and if it be, than here was my first Mistake: This made me Remember who they were I had lift, even Those that taught this very Doctrine; And then may I left them, and that was at First, because they taught this Doctrine; Thus I proceeded from one consideration to another, to a fresh view of the Sacraments; for when I could not escape the foresaid conclusion (though it went much against my Mind) that the Scripture was the most sure and perfect Rule, it brought me thus 〈◊〉 reason the Case. If the Scripture be the Rule, the ●●rament of the Lords Supper is surely a Duty, being therein so expressly required; If a duty, then ●●e I cannot without Sin live in the Neglect of 〈◊〉 or condemn others use of it; But of all this 〈◊〉 I convinced; therefore among the Quakers 〈◊〉 can not stay with a clear Conscience, etc. I shall arise and go to my Father's house.  
Notwithstanding all these convictions, I continued to frequent their Meetings, until I thought the Lord left me, or ceased to show me my way, 〈◊〉 to strive with me to return. Then I fell into 〈◊〉 Temptation wherein I was so cast down, that 〈◊〉 despaired to receive Comfort any way, but under the ordinances appointed in the Scripture; and now through infinite grace to a great Backslider, I returned to that Church from whence I cameere out, and therein I abide, and stand to this ●●y. This did very much displease the Quakers; for many a call and invitation I had from them to return. When they saw nothing would prevail, they began to envy me, and their Love was turned into Malice, which eats like a Canker; from which at last broke out the aforesaid Tragedy. If this was not the thing that so incensed them against me, I know not what was, except what I said before of Mary Dawson.  
Witness my Hand Henry Winder.   

REFLECTIONS On the preceding NARRATIVE: WITH Several other Instances of the Quaker's pretended Divine Revelations, etc.  
A Strange story this is (Reader) indeed, and beyond the power even of Quakers impudence to deny, since 'twas so long transacting, so many friends concerned in it, and not in a corner, but in the open face of two country's; testified and vindicated at a public Assize. Certainly the Righteous God by permitting so strong delusions as these, designed to expose to common view the temper and tendency of the Spirit of Quakerism; nay, the Devil himself (who one would think is ordinarily one of their Friends.) svern● here to have owed them a spite, who so long by so enchanting suggestions, managed these Persons to the shame of the whole Sect.  
That none may read so memorable a thing as common News; nor miss of some good fruit thereby, I annex some Remarks upon it, which shall be directed.  
First to the Quakers, or such of them as are most concerned.  
1. Because your good is in special manner here by designed, and to expose nothing among you b●● what is perniciously evil, I freely declare, If any o● you sincerely value Scripture-light and Rule, and do not adhere to the guidance of this mad Spirit this story intends not to accuse you. H. W. (as you read above) is so just and fair to own all that little hopeful amendment he saw in his envious persecutors, and the sounder mind of some Friends who a● the first Assize persuaded the Women to do him right, by confessing their Error. One of those sai●● to John Flee aforesaid, he feared the matter would issue in shame to their party; but that great Speaker reproved him in these words, dost thou not hear that they say it will bring honour to the truth. He then believed their prophetical Spirit. But I will nor be so Quaker-like as to censure a multitude. For aught whereof I can find tolerable proof that most are innocent. Show the world your dislike of this Spirit and Principle, by disclaiming such who are acted by it, as of late you reject G. K. from your Community, and I shall charge none such, but (my Friends, for why should you not be mine too,) are not you obliged like other men, to satisfy the Church of God what rule you walk by? 1 Pet. 3.15.16. and that you entertain no such wild, wicked doctrines? it is your positive Duty that you renounce, and bear Testimony against what is notorious false and evil; and every honest man readily comes to the light that it may be manifest his deeds are wrought i● God. Joh. 3.21. So would we all rejoice, as 〈◊〉 did over his Children, to see you walking in ●aistian truth. 2 Ep. Joh. 1.2.  
2. Say in earnest, What think ye of these three dear Sisters? True Quakers they were, and owned as such to the last: But what Spirit, what Wildfire is this that they and you have chose for your Guide? Had not they the same assurance of being divinely respired, as others of you, i. e. their own strong Imagination? Now, if hereby some were deceived, ●ay not other Quakers also? And will you still believe the Spirits untried? You expect that we believe your Testimony; we demand proof by sound Reason, Scripture, or Miracles, that its God's Testinony; and such the Son of God, and his Apostles, did not disdain to give unto Jews and Gentiles; ●ay, our three Women it seems were convinced how just this is, when they told of a Spirits appearing for them in open Court, 
Joh. 8.24.  Wram the Father sends, he leaves not a●●, as these were left. Your Spirit in this very story ●●ers Contradictions, bloody Revenges, and sneaking carnal Policies, etc. such God's Eternal Holy Spirit never did. See then what Spirit ye are of, and be instructed by that Man after God's own heart, what to do Psal. 119.59.60.176. Lest (to evade the Conviction here offered) you allege, That this is a ●●gular Instance, and so affects not a party, I refer you to an old Book, The Quaker shaken, and to a late one, The Snake in the Grass, for many more like Instances, to which in so great plenty, I add a few.  
About the date of this Story, Peregrine Dalston of Ouston in Cumberland, fell deep in love with a Neighbour Female-friend, and confidently asserted It was revealed to him, that if he could swallow his Bed-sheet, it should be a Testimony to him that he should obtain his beloved Lamkin: Well, the poor Wretch obediently attempts it, and (what would the Devil have more) was justly choked in the trial. An older, and more crafty Friend was he, that came by like Revelation to Paul Hobson's House, near Durham, saying, The Lord sent him to Sojourn there, till the Spirit call him elsewhere. Paul Hobsen was then a Man of figure, and his humour was to entertain any fanciful People a● few days, so bid him Welcome: This Spark it seem● so long liked his Quarters, that a Spirit came upon his Landlord to devise how to get rid of his Burt, and this was his Expedient; he spoke through a Reed into the Enthusiasts chamber, saying, Arise, and go immediately into Wales, where it shall be told th●● what thou shalt do. This Friend was so loving, that he lay still all night, nor offered next day to departed, till Mr. Hobson said to him, Friend, What sort of a Voice was that I heard from thy Chamber last night● Answ. Ah, 'twas a Call of the Spirit to me, etc. and now I must obey it: Which he did.  Implicit Faith. The Story is not yet beyond the memory of Man.  
Nor that doughty Oracle of a Bristol-Prophet, where the late Reverend Mr. John Paul was Minister of St. James': That modest Friend came naked into the Congregation, with only a Rope about him, and bellowing as their manner was: He dropped his Rope, while some Sinners that better understood the 7th Commandment, cast a Covering over his shame, and b●● him out: By and by comes another inspired Friend into the Church, crying, Thus saith the Lord, Give the Mr. as Ro-o-pe again. Thus saith the Lord, Give the Man his Rope. A heavenly Prophecy sure; Ay, indeed, of all things 'twere pity to rob him of what he best deserved, or most needed, to bind him to better ●●aviour: Give him his own, and give him his 〈◊〉.  
Thus William Simpson, one of their greatest Spealers, walked naked in Penrith, with his head shaved, and ashes on it, crying, Repent, Repent, Destruction is as hand. Likewise he went thus through many Market-Towns, and in, or near Carliste, for disturbing ●●e quiet People, was taken to prison; and there he thought he had a Revelation, That that City should 〈◊〉, and be destroyed within Ten days. This he so proclaimed, that thereby he affrighted some so far as to remove their Goods; but a little time discovered the Man to be miserably deluded, and for a public Offence, he was publicly whipped out of Town. See 〈◊〉 66.4. They like not this sport now.  
About the same time Margaret Mark, Wise of Thomas Mark of Soulby, in the foresaid Parish of Dacrr, turning Quaker, renounced her Husband, would not own him, called him Dog, Devil, etc. very zealous he was for their way, and constant at their Meetings; but having disowned her Husband, lived apart with only on Servant, and spent her time industriously in spinning. To this Servant she shown some very fine Linen, telling what she intended it for. It's written, said she, that a Woman shall compass a Man, and I am the Woman that must be Mother to a second Saulour; and this Cloth I have prepared against that time to wrap him in. Believe me, if the Son of God would be born again, and did not like his old Hanger, I would commend him to a Quaker for soft and warm Lodging, provided he be but a Saviour to their tooth. See here how the Devil is apeing the blessed God, but like a bungler, for honest, pious Mary did cleave to her betrothed Husband. Matth. 1. Stay Reader, and ask, How many Christ's and Saviour's will this People at length produce? There was but one to come, and he the Son of God, and born of a Virgin: Now he came long ago, and we look not for another, nor is there is Heaven or Earth such another Son of God, nor can be. I know no need of a Second, nor Fault in the first, unless this be one, That he was not born of a Quaker, nor will be confined to save only Quakers, nor will he save any (no not Quakers) but in his own way; they must value his Blood, and submit to the Rule of his Word; but Quakers like not such Terms, therefore will have a second. I admit that this Woman after she was perverted fell melancholy a while, but recovered soon to act rationally in all matters as ever she had done; after which she lived eight or ten Years, and all the while a Quaker, continuing to abhor her Husband as a Serpent, if at any time she met him: No wonder, for you see she expected other Fruit of her Womb, but woefully deceived in the event. Now, shall we marvel that Quakers offer us a new Creed, or Christianity, and scorn our old Bible, when their Spirit says, we must have a second Saviour? A Carnal one too, and who is within none but a single Woman: But he was only in her Imagination, so was a fit Brother to their other Christ within: Well, Is this all? No, we have more Christ's among them, for Nailor owned himself to be jesus the Son of God.  
If they allege that she, or M. M. were melancholy, and that such a mind or fancy is a Balueum Draboli, I grant the whole, both of these and such other Diviners: But will the Quakers own this Plea? Did they ever reject any of their Dreamers or Prophets as such? Did they deal so by this Conceiver, or our 3 Prophetesses or their great Prophetess in Somersetshire, who when one told her the late Duke of Monmouth was dead, said these very Words, Believe it not, I'll tell thee what I have from the Lord, he is as surely alive still as any of 〈◊〉. No, no, they reject them not, for these are the Tools to amuse the simple: Now, say I, what a case is these people in, without a rule to try the Spirits? Every Juggler, every brainsick Demoniac may be their Prophet: Thus you lie at the Devil's mercy, who is not unwatchful to scratch where it itches, and improve his advantages. Verily one would almost suspect that Father of Lies in Torment, did even recreate himself by playing upon the credulity of such, who are said to sport themselves with their ten deceive. 2 Pet. 13.17.19. etc. how nearly the Text concerns this People they would do well to consider, by comparing, v. 1, 2.  
But Friends, Memories are not always perfect; therefore we'll come nearer to the Year, 1686. when another (full of Spirit, no doubt) and upon a large Carnal Pulpit too, or a High-place in that City, uttered this Angelical Preachment. The Light is broke out in the Minds of Men, and Lo, this is our meeting Place; had he not better have said as another since that time, who having designed to Speak, the Spirit unluckily forgot to tell him what. Friends, I have a good Conception, but a very bad Utterance. Just so inspired was that Prophet of yours, who in the Year, 1694. walked through many Towns and Counties in this Kingdom, pronouncing Judgements here and there; as particularly at Bristol, That in few Months that City should become a Pool of Water, except it did repent; this was declared amongst a crowd of you; published in the Streets, owned before the Mayor, whose courtesy to the silly Wretch others o● you Congratulated, Caressed the Man, Honour● his Prophecy above the Bible; copied and hung 〈◊〉 up in your Houses; yet I dare Challenge you which of you believed him, or fled out of Sodom. 〈◊〉 But why did ye not, if he was inspired and se●● from God? And if he was not, than what was h●● and you that approved him? and encouraged him o●● his way; See 2 Ep. John. v. 10.11.  
Now lest all or some of these be said to be obscure Persons, and that their personal Freaks do no● affect their Party, I desire it may be remembered from public undeniable Prints this present Year that a very public Person, a great Leader and Favourite of this People, did openly own this pretence to immediate Divine inspiration, as a rule o● Practice; I mean, William Pen, in his Excommunicating G. K. for he acted by no Written Rule, no● pretended so, but that a Divine Power came upon him so forcible, that he knew not whether he we●● Sitting, Standing or Kneeling; and that under th●● power he uttered that Sentence. How to distinguish that Frenzy from this of our Women, I know not: 'Twas all the warrant he had to pronounce G. K. a Heretic or Apostate: How like this Roaring is to that of a Popish Bull, let others judge, and what further proceed against G. K. a Pensilvatian Magistrate might think to justify by a like impulse, I cannot tell; but would not much trust t●● good Nature of a provoked Quaker; was it not will for Henry Winder that his Cause depended in an English Court of Justice; else the Testimony of these Prophetesses might have touched his Life, namely before a Magistrate disposed to believe such Revelation: Suppose but that his Accusers or their Abetters had been upon the Bench, I demand what security he had to escape? and the like I say of G. K. ●ow let them tell us, if they can, what censure of ●●e Friends W. P. has incurred for his so daring Assault of this Man; or wherein this differs from the and Pranks of Old Diotrephes, 3 Ep. John v. 9.10. 〈◊〉 what we may judge to be an avowed Act of 〈◊〉 party, if this was not. I know there little Politicies in their methods of acting most part, so as nothing may be imputable to the party, but lie at be door of this or that single Man, when convenient to be disclaimed; and thus it comes to pass that 〈◊〉 never know, or shall know, what is the Doctrine of Quakerism, they reserving a liberty (like the Father of Lies who is a very changeling) to shrink from whatever they find unseasonable to own: Thus W. ●. is taught by his Spirit, in the Years, 1693. and 〈◊〉 to divulge several Scriptures that carry a face 〈◊〉 submitting his Doctrines to Scripture Test, and ●●●uting them thence, yea, wherein he would seem 〈◊〉 say the very same concerning the Person of Christ 〈◊〉 the Resurrection, for which he pronounces G. ●. an Apostate; hoping perhaps that the world had ●●got how flatly his Sandy Foundation shaken opposed 〈◊〉 Doctrines, or that no body would remember 〈◊〉 he so lately said in a public Meeting, That 〈◊〉 see no need of Preaching the Faith of Christ with●● which so many Nations receive, and it profits them 〈◊〉, but the Faith of Christ within. Whether this be a●●●able to his novel pretence of valuing and teaching from Scripture, let honest Quakers judge, by comparing 1 Cor. 1.17, 18, 23, 24, 30. Cap. 2.2.— Cap. 15.2, 3, 4, 11, 12. And what inspiration taught W. P. this guileful doubling, I wish himself to consider; for God is jealous, and the judge is at the Door.  
3. Where will this Spirit lead you? Never to forsake this World for Christ, whatever W. P. tall● of No Cross, No Grown. He means no outward Cross for that too is to be born within. Never were J●● more busy and witty to grow carnally Rich; ins●● much that I have heard you glory of that success 〈◊〉 a sure Argument of God's Favour; much like som● of the Popish Marks that their Church is true; God 〈◊〉 Spirit leads to God, and to mind Heavenly future things; to follow Christ and crucify the Flesh, etc. which how you do at this Day, they that look within your Families, Kitchens and Wine-Cellars, or upon your sumptuous Houses, curious Habits, and leathern Conveniencies, do plainly see. Now sin●● your Spirit aims to get and enjoy these pleasure's o● Sin and Flesh, I ask, Where will it lead you for that? Archbishop Whitebread, and such others, did surely mean to return from whence they came since then your Spirit, Fancy or Flatus is your supreme Rule, it's but sending among you some well skilled in their Hocus Pocusses (and such you may read in the History of Jetzer) and then you by warrant of your sort of Revelation, may as well Worship the Virgin Mary, as your own St. George. Scripture its true forbids both; but that's a Carnal 〈◊〉 made of Paper and Ink, and the Spirit searcheth deeper things: Since Friends of Old and of Late come with pretended Impirations, (and Rome too hath her Father's Missionary) what have you to try their Spirits? Can none come and say, The Lord sent them, whom he sent not? If some may, How shall we discern who are sent? To judge by Scripture is to set up a Rule you have been long throwing down 〈◊〉 Shall we then judge by the Events, the accomplishing, or not, of their Predictions? As we are taught Deut. 18.22. By this, many more Quakers besides our three Women, are Notorious, Presumptuous Impostors; yet if at some time a predict●● Event should follow, that's no sure Rule, 〈◊〉 13.1, 2, etc. Namely, If that Prophet calls 〈◊〉 People from the Law of Moses, as you do: I spousess till you return to the Law and the Testimony, I see not what security you have a●●●●st the most Hellish Illusions, and Diaboli●● Suggestions. That there is a Devil (the 〈◊〉 Spirit, in your Cant) yourselves oft express; and Scripture tells you, he's a busy receiver, a false Prophet; that his Delusions are 〈◊〉, 2 Thes. 2. Depths of Satan, Rev. 2.24. He 〈◊〉 Simon Magus, and the People too, think 〈◊〉 a great man, yea, the great Power of God, 〈◊〉 8.9, 10. and you cannot forget Mahomet's 〈◊〉 so long as you see so many vast Na●●●s believe his Grand Lie. Now, why should 〈◊〉 not, as soon as a Missionary Quaker? 〈◊〉 your principle I cannot imagine how to extinguish a New from an Old Alcoran. In 〈◊〉 Assemblies you have, and still read Friends 〈◊〉 therein, but not Scripture; and the Spi●●●● in your Writers hath often charged you 〈◊〉 do so, witness some of their Title Pages: 〈◊〉 then speak out, whether you be not in 〈◊〉 Peril as they in 1 Tim. 4.1, 2. Giving heed 〈◊〉 seducing Spirits and Doctrines of Daemons, and 〈◊〉 through the Hypocrisy of Liars,— as I think, 〈◊〉 text is better translated by some.  
4. Does not this Story wonderfully confirm 〈◊〉 Doctrine of sinless Perfection? The Wo●●n enjoin their accused Brother to bow to 〈◊〉 and Confess. Ah! the pride of this Qua●●● Spirit! it tells them they must Bow to no 〈◊〉 but withal it tells them that others must Bow to them; so G. F. had the Humility to receive Adoration and Worship, and Nailon too, and justified it by a pretence that Christ was in him: So says the Papist, he is in a Crucisix. Further they must be acknowledged Prephetesses too; Prophetesses no doubt, for foretelling a Fact 9 Years after 'twas done; nay, in the Authority of their Spirit, they have Popishly enjoined the accused to pray for the dead Child Moreover Self-contradictions and Inconsistencies confirm their Infallibility; as well as the Pope's One says, the Child's Throat was cut, another 'twas strangled; once 'twas hid in the Peat-mow● and then 'twas Buried on Sparkhead-moor, hoping surely no search would be made there Dreadfully they usurp the Name of God and Jesus Christ in vain; yea more, to vouch their Hellish Lies and Impostures, how audaciously and profanely do their Letters imitate the phrase of Scripture? How prodigiously is the Fi●●● Commandment violated here! It prescribes Duty in all Relations, but here's unnatural contempt and dreadfullest breach of Duty to nearest Relations: And what horrid violation of the 6th. 〈◊〉 barbarous thirsting for their Brother and Sister life! Of the 8th too and 9th, in seeking to ●o● them of their Reputation and Estate, and to draw them to accuse themselves, under colour of providing for their Children: Besides that they s● unweariedly, impudently, bore false, devilishly false Testimony before God, Angels and Me● And is this the Perfection of Quakers? Yes, this is it indeed, just like that of the bloody self-righteous Pharisees, or that in Jer. 2.23. to 27 an● 35. Sure they would not have us think the● void of sin, if they allow that either they 〈◊〉 we know what Sin is. But, mark Reader, that 〈◊〉 hard to know, since we must have no Gospel, no 〈◊〉, no Rule, but within ourselves; for a wiser ●●●an tells us what we all may feel and witness in 〈◊〉 selves, That every Man's way is right in his own 〈◊〉, Prov. 21.2.— Cap. 12.15. Even the ●ool is wise in his own Conceit, Prov. 26.12, 16. 〈◊〉 28.25, 26. And so were these great Perfectionists too! John 7.48, 49. John 9 v. 22.— 34. These indeed in our Story, since their Impostures 〈◊〉 opened, seem to deny perfection in this life, 〈◊〉 will W. P. deny it without shuffling? Or ●till G. F. deny it, who declared himself equal 〈◊〉 God, and received Worship? Remember 〈◊〉, Reader, as their Infallibility consists with 〈◊〉, and Self-contradiction; so can their perfection stand with most Abominable Wickedness. These are the People that confess no sins, nor will 〈◊〉 a part in the justest national Humiliations; 〈◊〉, they are devoutly keeping their perpetual 〈◊〉 bathe the while in their open shops, that no ●estomer be lost. No wonder they so perversely refused to join, both in the Year 1689. and in 〈◊〉 1696, in giving God thanks for delivering us 〈◊〉 our Religion from French Tyranny: Against 〈◊〉 I and Christ without, they'll bear a Testimony, 〈◊〉 none against the late King James and Popery; 〈◊〉 ●ean, not they of Pen's Faction; for I ought 〈◊〉 own that distinction, lest I wrong the Innocent.  
5. Do we not reasonably demand an account of 〈◊〉 Doctrine concerning Jesus Christ, and the ●oly Spirit, on whom all this stuff is fathered, as said by his Inspiration, or that he had discover●● all this to you? If there is no Christ but with●● you, and that's it you mean, all this may be 〈◊〉; for all this lewd stuff certainly came from within, as Mat. 15.18, 19 Eph. 2.2. Cap. 4.18. If Friends will be so pleased, I can tell them of 〈◊〉 Staunch Quaker at this day so just and true, that being taken in the fact of Cursing and Swearing freely owned, 'tis not I, but the Devil in me: So may the Devil dwell and be Friends with the Quakers Christ within. But if that Darkness a●● Corruption within (whatever you call it) is your Christ, it's the Devil's Christ, and God's Christ warns you against it, in Mat. 6.23. And wh● he speaks, the Spirit speaks unto the Church's Rev. 2. But who or what is your Spirit? It not seems to confess Christ, and you read that occasionally the Devil would do so, Mat. 8.29. 〈◊〉 4.34. If by the Spirit you mean that Divine Eternal Person, who spoke in and by the Prophet and Apostles, 2 Pet. 1.19, 20. and speaks still 〈◊〉 the written Word, 2 Tim. 3.16. we know, th● is not of him: But if your Spirit is your preg●●● imagination, or a wild Passion, then it's granted th●● were acted by it. But then we that complain of Socinians and others, who make the Holy Gh●●● a Divine Power, Quality or Creature, must mu●● more complain of you. Tell us therefore plain● what ye mean by Jesus Christ, what ye think of his. For ye have not told Dr. Lancaster to satisfaction. Do you mean the Light or any thing within you? 〈◊〉 ye are wont when ye tell us, Christ is crucified 〈◊〉 in, risen and exalted within; yes, rather crucif●● than exalted, but how both I cannot devise. However take that notion with all its Nonsense, 〈◊〉 can this Light, or whatever else in you, be 〈◊〉 Christ, i.e. be a Saviour, and be Anointed? for so●● of you know that so these names mean? How 〈◊〉 that Light in you reveal Secrets, send Messenger (as you call yourselves, Witnesses and Embassa●●● from the Lord Jesus Christ?) Why have not all 〈◊〉 Quakers such Revelations, or Discoveries, since they are all furnished (and we too) with the light within? Is this Christ of yours a Person, a glorious Lord, exalted at the right hand of God the Father, and such as the Scriptures represent true Christ to be? Then down go the Sentiments most of you have so long espoused about Christ: Yea are Apostates from Primitive Quakerism, and from Father Fox. That Jesus described in Scripture was to seal up Vision and Prophecy, Dan. 9.24. or to give such perfect discovery of God's Counsel and Will to the World, that the Spirit's extraordinary Gifts of Illumination should be no more necessary, nor continual. But the Quakers by pretending to constant prophetical Revelation from him, deny his Work aforesaid; and denying that he hath ●●one his Work, deny that He is come, or worse; ●ay, that He ever was to come, or needs to come. A ●●gular Privilege they have in having their Christ within, whom there's no danger of forsaking in any case; 'tis but to consult their ●ight, 'twill give a Response like that, Cum fueris 〈◊〉, Romano vivito more. Then enter Father Mo●●●s, and all is done: They may in a new sense 〈◊〉 as their inward Christ will not fail to tell them) 〈◊〉 all things to all men, as already in habits and ●●tures; so may be Papists or Turks upon occasion.  
6. If you'll grant these Women were deceived, ●●en who deceived them? Was it not that old Master of Art, so Officious among the Son's 〈◊〉 God, Job 1. The same that beguiled the Corinthians from pure Christian Simplicity, 〈◊〉 ●●inth. 11. If they did err, God and his Spirit 〈◊〉 Truth so far left them. And then I think it worth your inquiry, what might be the occasions or causes of that penal permission, this no more of you be so enchanted. One most fatally intoxicating notion I take to be, that of the saving Grace of God in all men; what could men devise more proud and provoking, to bring all God's remedial provisions into contempt? I can see nothing it saves, unless they mean that it saves them all care and pains i● working out their Salvation. For no people sleep so secure as they, without all fear or Spiritual conflict.  
7. Is it not time to review all the Doctrine and Practices which upon this one Antiscriptural conceit you entertain? If you are o●● of the way, never were men so fearfully out no guide so slippery as that ye have chosen; 〈◊〉 very Proteus, as all men see, only will not change white. Ye can confess or deny Christ come in the Flesh, ye can own or disown his satisfaction and righteousness; value or deride and decry his benefits, Grace and Word pro re nat●. The Antichrists in St. John were honest men to you, and yet of them he said, they had not G●●● because they did not abide in the Doctrine of Christ I do not equal all Quakers in this charge, but to all I say, Read, and consider your ways, Pro●●● ●4. 16. A wise man feareth and departeth from evil, but the Fool rageth and is confident: See also v. 6, 12, 14, 15, 17, 22, 25, 27, 33.  
Secondly; if perchance ye will not read, not hear, others will: wherefore them I invite to observe, from this our Narrative,  
1. That Primitive Quakers were very troublesome to Magistrates and Ministers with their pretended Messages from the Lord. They would come and openly disturb Mr. Gilpin (and hundreds more) in the Church, and H. W. in his house, and the Justices in theirs. Such was the temper and tendency of the Quakers Spirit, they could not stay at home in their callings, 1 Thess. 3.6. to 15. They were immediately carried against Magistracy and Ministry, the two so great Ordinances of God for governing and blessing the World; but what's the matter that ●●e so seldom hear of their Messages now adays to Magistrates and Ministers? Why none to Long William and his Parliament, as to Oliver and his? They can tell a pretty reason or two ●●●at we may ask, is their Spirit ceased, or are they weary (O utinam!) with seeing their Prophecies so oft baffled and disappointed? had they not need assure the Magistrate, that now their Mind is changed? Else how unsecure is the State and Church? Whom may they not accuse at this ●●ate? And instigate others (for herein the Pope ●●d they agree) to execute their anathemas? Mark the Peaceable mind, and Innocence of ●●sighting, unswearing Quakers: Others they'll ●●pley to swear, at every Custom-house, that is, 〈◊〉 damned to do their drudgery. And G. K's case done sufficiently shows the World their benignity to any they dislike. See 1 Joh. 3.10, 12, 15. 〈◊〉 27.14. Wrath is cruel, and Anger is outrageous, and who can stand before Envy?  
2. That Scripture and Quakerism are mutual enemies; H. W. must forsake that, if he'll turn Quaker, Turk, or Papist; none of their Messages to him are from that. Indeed they boldly Ape its Language, as the Devil uses to do in his Oracles. But if Scripture is such Serpent's meat, such a Lying Book, or is not (as it affirms itself to be) the very Word of God, why doth the pretended Spirit of God in Quakers aim to speak so like it? use its Phrases, and way of delivering its reports? Doth the Holy Spirit or does Jesus Christ love to resemble and imitate false seducing Authors? as the Penmen of the Bible are, if they be not such as they own themselves to be: But if indeed they were sent and taught of God, then is Quakerism contrary to the Doctrine that is of God. I know what respect they give it, since a good Act of Parliament taught them what to say for peace but how else do they yet honour it? And 〈◊〉 they do, what sort of Christians can they be? The Jews were to retain and observe Moses Law, Mal. 4.4. and we Christ's, Matth. 28. 2● and Christians I find those called, who receive Christ's and his Apostles Doctrine about the Person and Office of Christ who died for Sinners: Acts. 11.26. with Eph. 2.21. But they do not: Nay, you hear them count those go●● Christians that heard not this Doctrine; but who Believers can such be? Ro. 10.14. Do they 〈◊〉 hereby confess another Christ? Ro. 16.20, 〈◊〉 Well, though they be Enemies to Scripture, 〈◊〉 them the Scriptures of both Testaments 〈◊〉 fulfilled, that such deceivers will come, Matthew 24. and that there is a Spirit of Error as well 〈◊〉 of Truth; many small Antichrists as one Gra●● one; so that we need not call in question o● Scripture-Christianity for them; nay, they affo●● us an argument that it is the very Word 〈◊〉 Words of God.  
3. Observe the pride and danger of casting off Scripture-Rule. Honest Men come to the clearest Light to be tried and undeceived; these run from it, that none may have whereby to convince them, admitting no appeal but to their own Light, i. e. the Defendant will be his own Judge: This holds them fast in the Devil's snare. And how credulous can they be of any Reports! I know whom they surmised to be the Author of a Book that offended them, and Answered it is his, with many lying, scurrilous Reflections, when he knew no more of its Author than they: But that's a small thing. Mark how this Woman's Revelation began, even at her FEET, to make sure of entire possession; no wonder they count all others carnal, since Quakers are all over 〈◊〉 Spiritual, that they can receive spiritual Impressions and Divine Revelations, even in their ●eels; but hear the consequence, Ezek. 13.3, 5. 6, 8, 9 and v. 17. to 23. I have sometime heard of Monkish Dispossessions, and egress of Demons à posteriori, but never of any illapse of the holy Spirit like this. Risum teneatis?  
4. How busy the Devil hath been, is, and will be against the Word and Spirit of Christ, and thereby against his Church and Honour; and ah! how strong his delusions when once admitted? Hardly were any of these seduced Wretches wrought to the least measure of Repentance, and shame, after most woeful frustrations of their Dreams, and public detection of their Lies. This is the fruit of casting off Scripture, Ministry and Ordinances as outward, carnal things; so easy it is to retain a pretence of Religion quite separate from its life, truth and power. Here we have great swelling names of Spirit and Revelation, and of Jesus Christ, but coupled with a fierce bloody Zeal as any in Popery Might not such Revelation be as good a Warrant to Poison or Stab H. W. as to put the Magistrate upon hanging him on such proof? Reader, these are no new things in the World Marvel not if the Devil acts now as he did of old. But what a senseless shame is Quaker pretence to Universal Charity? Sometimes they tell us that even Socrates is safe in obeying his Light, as T. S. of late; why then do they not let all alone to be taught by their own Light? But their treatment of H. W. when reclaimed, shows that they can endure none but themselves. And here observe their singular Charity to Protestants, whom they set on even grounds with Papists, Jews, Turks and Pagans just so and no more. A goodly price is this put on Reformed Religion! and the glorious everlasting Gospel! since Pagans be and do as well without it. But says the Spirit of Truth so is Psa. 147.19, 20. John 14.6. Eph. 4.18. and are not we highly obliged by this their Candour? Oh the front of these Men! Truly did we use Scripture no more in our houses and Assemblies than most Quakers do in theirs, as well we might be Pagans.  
5. Mark by what means H. W. once a Quaker, escapes out of their Net. In him you first see there may be fearful long Backslidings of good people, Ps. 37.23, 24, to 34. whom yet effectual Grace will recover, as Peter. Satan though he winnow them, shall lose his prey. Were it possible, he would deceive the very Elect, Mat. 24.24. But Christ hath prayed that their Faith do not utterly, finally fail: Wise and merciful provision hath he made in the new Covenant for such Cases, Jer. 3. Ezek. 36. Hos. 14.4, 5. But see here by what Methods and Arguings he was set right, and reduced to Truth; 'twas 〈◊〉 just use of his Reason, and consideration guided by Scripture, that represented Quakerism to him groundless, absurd and Impious; then durst ●e no longer abide in it: May others give like Glory to free, rich and powerful Grace, Ezek. 16. ●●. 63. 2 Cor. 6.16. coming out from among Unbelievers.  
6. How wise and faithful is the Lord in exercising his Children by Persecutions, Afflictions, Reproaches, etc. according to Psal. 119.67, 71, 〈◊〉 for much endeavour had been used to convince H. W. and his Wife, of that Error; but ●ather than let them sin unto death, God permits their own nearest Relations to be their ●urpest scourge; this opened their eyes to let them see the strong Delusions of the Quaking spirit, and now they humble themselves great●●; writ an Acknowledgement of their Error; ●eg Prayer of the Church, etc. and after a while, ●ere received. Reader, see Psal. 94.12, 13. Psal. 119.78, 79, 80. Heb. 12.10, 11. wherein the Lord fully declares his fatherly purposes in correcting his Children, especially in case they go ●●●ay. But it's dreadful when Corrections make ●o impression, Jer. 5.3. Thus it hath been with the ●ost of H. W's persecutors to this day; con●●●ning which frame of Spirit I wish others ●●y take warning from Jer. 6.10, 15, 16, 17, 19— cap. 8.5, 6, 12.  
7. Think what need of thy Compassions and Prayer for these so deluded, that by the Gospel they may be better enlightened, Acts 26.18. Re●. 3.18. The Lord is patiented, (Oh how patiented! towards them, suffering his Name to be thu● blasphemed. The day is not yet come (but it i● coming, Judas 14, 15.) wherein he will judge th● World by the Lord Jesus Chri●●, whom he h●● ordained Judge of the Quick and Dead. Whil● he thus forbears, it's meet we should act in a li●● Spirit towards sinners. 2 Cor. 5.10, 11. Cap. 6. 〈◊〉 2 Tim. 2.24, 25. even towards these; they are no● alike deplorable. God once convinced many obstinate Jews, and will more; so he recovered many from the depths of Popery: Nor are all Quakers equal in sin. Some ground of charitable hope remains, that if they durst examine, the Veil might be rend from their blinded minds. I know their danger from 2 Cor. 4.3, 4. 2 Tim. 3.13. but H. W. and others, after many Years delusion were recovered Who then dares say that no more shall, after a longer stay in their Tents? They must be rebuked sharply; yet, Christian Reader, put on Bowels of large Compassions: Charity for thee they have none, till thou turn Quaker; no, not common Pocket-charity, most of them confine that to their own; thou therefore put on the more Charity to them, as Christ Jesus to the obstinate, murdering Jews. It's hard to say what thou canst do to convince or gain any of them If they will not hear thee, nor the Church, they must be left to God. But Noah, that perfect Man, and preacher of Righteousness, condemned the World. That thou mayst profit them, or at least Antidote thyself, I beseech thee,  
1. To practise in the name of Christ that Mortification of Lusts and Passions they pretend to; particularly that of Self conceit, Revenge, and ●●●y Zeal: These thou seest our Perfectionists had not put off. St. John in his day, to secure against worldly Anti-christs' then appearing, advised to crucify worldly Affections, 1 Joh. 2.15. cap. 4.5, 6. so say I: Love of Gain hath made many Quakers; for the Devil, and the worst of Men will be kind to their own.  
2. Adorn Christian Doctrine (which they pro●ess not) in a holy, shining life: Be better than ●hey, 1 Pet. 2.9. Do they make show of any Ver●●e, or laudable practice? It's a vile shame if Christ's Disciples outdo them not, whose Light, Principles and assisting Grace so far exceed theirs. They once made a specious show of Humility, Self-Denial, Contempt of the World, plain, upright Dealing, frugality and gravity in Apparel: The World sees it's not so now; their Rule can stretch and bend, but thine is not so slippery and novable: Let them see, that better Principles ●ake better Men; especially beware of casting ●●y Offence before them to confirm them in their way.  
3. Keep Humble and low in thine own eyes; There is no cause that sinful man should lean to his own wisdom, strength, or Righteousness. God resisteth the proud that will not bow to, and depend on his Guidance and Grace; but his Favour he shows to the Humble, such he guides, leaving others to be misguided by their own lusts. Psal. 81.11, 12.  
4. Magnify Jesus Christ the incarnate Son o● God, the great Light, and Saviour of the World● as necessary to thee in all thy Affairs with God and with thy Spiritual Enemies, 1 Cor. 1.31 Col. 2.3, 4, 5, 6, 7, 8, 9, 10. He is precious to such as know him, or themselves, Phil. 3.7, 8. The Faithful cleave to, and follow him in a●● his Ways and Ordinances; by Faith in him they live and are preserved. Ah! Reader, beware o● them that vilify him, and his Wisdom; Beware of the Quaker's Spirit and Insinuations. It has oft appeared that such as have joined themselves to them, are prepared for any Delusions the Devil can suggest; their case is mournful, but they scorn our pity. It's dismal to think how seldom any of them are reclaimed, and how Pagan like their young Generation is educated; bu● that this should be at this day in a Reformed, Evangelized Nation is saddest of all.  
5. Grieve not the Holy Spirit of Truth. A●● where wilt thou run when he ceases to lead thee Dare not to disobey that Light he conveys by and from the Oracles of God. Receive Heavenly Doctrine, even the whole counsel of God in the Love of it, lest thou be delivered to believe lies, and hardened through the deceitfulness of Sin Of all people, proud, empty Professor, whose ears are itching, are likest to be the Seducer's Preys for this I dare appear to all that mind their lase Proselytes. When many deceivers were abroad, St. John thought it needful more fully to instruct and confirm his Disciples in present Fundamental Truth, which those and ours agree to subvert. See 1. Joh. 2.18. etc. St. Paul also went about confirming the Disciples souls, Acts 14.21, 22, 23. 〈…〉. in the Doctrine they had received, Eph. 2.20, 〈◊〉. hold that fast, 2 Thes. 2 14, 15. Judas 3.— 17, 18, 19, 20. Rev. 2.24, 25. Surely these cautionary admonition; are of use still, and aught to be alike acceptable to thee.  
Finally, Dread the Methods whereby others are inveigled, i. e. a pretence of all inward Spiri●●●ulity in Religion. A form of Godliness without life and Spirit God abhors; but while we are in ●●●e Body, we must employ Souls and bodies 〈◊〉 his worship, we must have visible, sensible ordinances; such the Wisdom of God hath appointed us: But these waxing secure and wanton 〈◊〉 formal profession, first cast off all ordinances, 〈◊〉 outward duties, all prayer, only with this re●erve, when their own Spirits would give 'em 〈◊〉 jog, i. e. when their flesh had nothing ●o object. Thou therefore when tempted to quit ●he beaten path of Scripture-worship, be sure to ●ee good and clear divine Warrant for any new ●ny commended to thee. So thou hadst need, ●ho must render to God an account why thou dost turn aside from the great Shepherd's scents. Wise Solomon, in Proverbs 2.20. coun●●ls thee to walk in the way of good men, and ●eep the paths of the Righteous: So Heb. 6. ●●. do you so, praying all along to be taught of God, and led by his Spirit into all Truth 〈◊〉 means of his Word. Ps. 119.18. Open thou ●●ine eyes, that I may see wondrous things out ●f thy Law. v. 19 I am a stranger in the Earth, ●ide not thy Commandments from me. v. 24. Thy Testimonies also are my delight, and my Counsellors.   

THE CONCLUSION TO THE Sober-minded Quakers.  
ONce more I beseech you hear what this story speaks to you: You plainly see the native tendency of your pretended Revelation yet all your Speakers to this day hold fast the pretence, alleging they know not who shall speak until the Spirit moves in that very hour of that assembly; nor what shall be spoken: A conceit that has oft made me smile; when I have been told a week beforehand by yourselves, that such a man will on such a day speak at such a place, but a●● populum phaleras, the credulous Mob must still be fed with wonders, and the Women too, (who of all things love to have their Tongues at liberty) must be heard gagling as the green Apron gives them utterance: Of this I know some of you are sick and weary, though they dare not openly, condemn it, since so many have undertaken to justify that impudent contradiction to the God of Order, and to baffle those 2 plain texts. 1 Cor. 14.34, 35. 1 Tim. 2.11, 12. But in truth the woeful misadventures of our 3 she-Apostles, not to mention the fulsome noise and nonsense of such others, may well turn your stomaches against that principle which has Jet the Female Spirit lose: How to get 〈◊〉 of this unruly Evil by your notion, I cannot ●●●ern: Therefore I adjure you, seriously consider ●●at you have done in casting off Scripture-rule, 〈◊〉 ●ucking up that hedge, choosing to walk in a●●●er light: Some of your Craftsmen, I know, 〈◊〉 now deny this, whose Ingenuity I cannot but ●●●●ire, since the Fact is notorious in 1 00 of your 〈◊〉, and in constant practice; for God's Book 〈◊〉 no place or honour in your Assemblies, nor do 〈◊〉 Teachers submit themselves or Doctrine to ●t Judge. From this you cannot honourably re●●●, without taking shame to yourselves, as sin●●●e Penitents use to do; and proclaiming to the 〈◊〉 that herein was your first and most dangerous Error: If yet you see it an Error, 'tis a fatal ●e, Why then will you not confess and forsake 〈◊〉; as Psal. 119.176. Prov. 19.27. Erring is common to Men, and why not to you? 'Tis an old, ●●d common Error, and harder to correct, but the 〈◊〉 necessary, since you can else never know therein to return. The Scripture is God's own provision, to prevent or recover from Delusions: 〈◊〉 you will not yet appear before that Tribunal, I ●●●nk you cover your Sins, and cannot prosper: come ●●th therefore from the tents of Deists and Papists, 〈◊〉 all that eat heavenly light; and if you mean ●●●estly; let us see you henceforth teach and worship, and walk by this holy Rule. Search the di●●●e Records, which are able to make you wise to ●●●hation through faith in Christ Jesus. You cannot do less, if you have due care of Immortal ●ouls; it's utterly unsafe to continue under other ●●●ance: Resolve but on a little honest humility, ●●d you may escape the snare of the proud Devil, ●rying as David, Psal. 119.10, 11.18, 19.33 to 〈◊〉 and God may yet grant you Repentance to the acknowledgement of the Truth: Your Spirit 〈◊〉 grown evidently tame and towardly in other thing it keeps exact time in your Meetings by virtue 〈◊〉 a watch within you, for an outward clock, or Gla●● on a high place is an abomination: Why the may it not allow you to alter in this, which is th● very foundation of all you do amiss? Close n● now your Eyes to this warning, for fear of th● Condemnation in Joh. 3.18, 19 Joh. 9.41. What advise you is just and fair: Which if you will n● hear, it only remains, that (as the good old Proph●● Jeremy) my Soul weep in secret over your incorrigibleness, and that you reap. the bitter fruits 〈◊〉 your obstinacy, as the very true and faithful Wi●●ness, the Son of God, has denounced in Luke 〈◊〉 4●.  
THE END.   

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THe Revelation unveiled: Or, an Essay towards the Discovery, 1. When many Scripture Prophecies had their accomplishment, ●nd turned History, 2. What are fulfilling, 3. What rest still to be fulfilled; with a Guests at the time of them. With an Appendix, pro●ing that Pagan Rome was not Baby●en, Rev. 17. And that the Jews shall be converted. By Samuel Petto, Minister of the Gospel at Sudbury in Suffolk, price 1 s. 6 d.  
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