THE FANATIC HISTORY: OR An Exact RELATION and ACCOUNT OF The Old ANABAPTISTS, AND New QUAKERS.  
Being the sum of all that hath been yet discovered about their most Blasphemous Opinions, Dangerous Pactises, and Malicious Endeavours to subvert all Civil Government both in Church and State.  
Together with their Mad Mimic Pranks, and their ridiculous actions and gestures, enough to amaze any sober Christian.  
Which may prove the Death & Burial OF The Fanatic Doctrine.  
Published with the approbation of divers Orthodox Divines.  Beloved believe not every spirit, but try the spirits, whether they are of God; because many false Prophets are gone out into the world, 1 Joh. 4.1. 
London, Printed for J. Sims, at the Cross Keys in St. Paul's Churchyard. 1660.   

 portrait of Charles the Second 
Charles t ᵉ second, by the grace of God, King of England, Scotland, France, & Ireland. Defender of the Faith.    

To the Majesty of the most high and Mighty Prince, Charles the II. King of England, Scotland, France, and Ireland, Defender of the faith, etc.  
ROYAL SIR,  
THe Author of this book if living, doth as yet conceal his name, but however the work doth speak his worth: it now happily came into my hands, and if your title and office did not warrant me, I had not presumed to make your Majesty the Patron to so small a book (although of great consequence.) But (as you are the Defender of the Faith,) you have some obligation upon you to patronise it; For when had the Faith of Christ more need of Defence then now? and when was it more assaulted, and adulterated by Blasphemous tenets, and Heretie opinions especially by Anabaptists, and Quakers then now? which none but a regal authority can stifle; They are grown so exceeding high and daring, that if your Majesty put not out your royal hand of power suddenly to restrain them, they are so numerous, and so seducing, that they will (in a little time) diffuse their poison over the better part of your Kingdom; I beseech your grace to pardon the presumption of,  
Your most Loyal, and obedient Subject, Richard Blome.   

The PREFACE to the READER.  
REader, thou hast here an exact account and History of the Opinions, Blasphemies, and practices of the Old Anabaptists in Germany, which so much infested those States; and the New Quakers in England, which have (of late) so much molested us: I have taken the pains of the Collection, that we being forewarned of them, may be fore-armed against them, to avoid the like danger: they are a generation most pestiferous in their Doctrine, and dangerous in their Seduction, and so ought of all men to be avoided. There are many of late, and some of noble rank and quality, that are sensible of their erroneous ways, and are reduced from them; it is hoped (in a little time) many more will be so wise to do the like, which may prove the Death and Burial of their fanatic doctrine.  
I have made a faithful Collection both out of their own books, and out of Authors of known reputation, and (that I may the better clear my integrity therein, I have all the way along) noted the Book, and the Page where every particular is mentioned. In short, let me admonish thee to observe these rules.  
1. That thou take no offence at Religion, or Religious Men] For there is pure Religion, and undefiled, and Religious ones, whose hearts are upright, whose ways are holy, and ends sincere, if thou shouldst be so taken in the Devil's snare, though thou be'st not fallen into Anabaptism or Quakerism, yet thou art by them to love Religion and Religions one's the better, but never the worse for this.  
2. Do justice] Set the Saddle on the right horse, do not nickname any thing thou dislik●st, with the brand of Anabaptist or Quaker, thereby thou mayst show thy dislike, but not thy charity; remember the command, Thou shalt not bear false witness against thy neighbour: the commonness of th● thing makes me caution thee rather, it is tedious to instance i● many, one for all. Phanatique is extended beyond intention, now it is come abroad and in vulgar months; every profane person readily brands his neighbour with it, that will not ru● readily with him into the same excess of riot.  
3. Be Zealous] But 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to knowledge, do not speak evil of the things thou dost not understand, the things may well deserve blame, but thou art to be blamed that lettest thy tongue run before thy wit, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and secundum regulam, according to God's rule, let not thy fire become wildfire, do no wrong, violence to any, bring not a railing accusation, but wisely consider thy place and power: the Quakers have too just occasion of complaint against many, this I humbly advise, and for showing thy zeal, it will be sufficient in thy place, and according to thy power that God hath entrusted thee withal to keep thyself and others from their tenets, ways, companies and persons, too many run into the Mouth of them, but keep thy ground where God hath set thee, and make use of the hands God hath given thee.  
4. Stand and wonder] 1. At the corruption and deceitfulness of man's heart, 2. the subtlety of Satan, 3. and the severe judgement of a righteous God, they are tremenda, astonishing things. See you not how the Devil can change his shape, altar his tone, make use of Scripture, reveal sin, press duty, ravish the affections, come as Christ and the spirit of God? and all this but to deceive and destroy, and violently force the mortification of the body, that that way may be the destruction of the Soul: who knows his methods, his depths? he was a Serpent before a Lion, and a Serpent still to deceive, that he may be a Lion to tear. Again what is man? well educated, rightly principaled, far restrained yea, making a great show of godliness, got almost in the eye of the world to the door of Heaven, yet when Offence is taken, Pride nourished, a Lust satisfied, a way fallen into, affections tickled, a party confederate, whether may not this man fall? into a Lust against light, sin against relations, Heresies against the foundations, Blasphemy against God, and setting up of himself equal to the Almighty. Lastly, all this of God, as a righteous avenger of all unrighteousness, who when he sees what men do not behold, and finds an opportunity most subservient to his glory, let's man lust to fall into the hands of his own heart, & into the power of his worst adversary, and then what a piece of provocation, instrument of mischief, and mirror of wonder doth he become?  
5. Rise up and bless God] If not fallen from the truth, if not decayed in thy spiritual life, if still attending on God in the use of his means, for further communion quickening and growth: who hath made thee differ? how comes this to pass, but by grace? that when others are fallen, thou shouldst stand, when others are gone off, thou shouldst go on; others waxing worse and worse, thou shouldst be coming better and better, thou hast the same Heart and the same Devil, but a better God, bless his name for so great a blessing.  
6. Walk with God] Remember whereunto thou art called, what thou dost profess, what God doth require, and be holy, give an evidence thy way is better than others, by appearing and being more holy, more heavenly, more charitable, more righteous, more circumspect than others; I have often read it with grief what things the Quakers have charged upon the generality of people, their ignorance, their pride, their profaneness, their earthly mindedness, drunkenness swearing and uncleanness: oh! you that ha●e the Quakers and their ways, that you would in this hear their voice, own your s●ns, s●ame your Souls, and speedily and really mend your ways: is there any thing in those people and their tenets bad? and is there any thing good or not pleasing to God in such iniquities? hast thou in thy intemperate zeal a stone for them, and hast thou not in just indignation a stone to fling at thy own self, against thy own Sin? be'st thou a notorious person? mend betime, the very Quakers in the streets cry out upon thee: art thou good? strive to be better, this is the way even to convince them, if not to witness to the truth, and hold others that they may not be seduced, I observe, many at first have too just offence given unto them, and then are the easier seduced, by a show of sanctity: God keep us both from taking and giving offence. Farewell.  
Domine Deus! quaecunque scripsi in his libris de tuo, agnoscant & tui; si quae de meo & tu ignosce & tui. Amen.   


Lib. 1. The Old Anabaptist. In Chapter 6.  

CHAP. I. The disposition of the people that embraced Anabaptism: the Reformed Religion cleared from any society with it.  
II. The occasion and seeds of Anabaptism, the insurrection of Muncer and Phifer.  
III, IV. The tragical disorders committed at Munster.  
V Of the Anabaptists in Low-Germany.  
VI Of the Anabaptists in Switzerland and other places.    

Lib. 2. The New Quaker. In Chapter 10.  

CHAP. I. Their name and practice.  
II. Of John Gilpin of Kendal.  
III. Of John Tolderry.  
iv Of James Naylor.  
V Sundry passages of divers Quakers.  
VI Of their Opinions.  
VII. Of their Blasphemy and Railing.  
VIII. An account of a dispute at Cambridge.  
IX. Of the disputes at Sandwich.  
X. Showing how they introduce Popery, and some of their passages dangerous to States.  
XI. Of public proceed against them.     

The old ANABAPTIST: OR, A Short History OF THE ANABAPTISTS IN GERMANY. LIB. I.  

CHAP. I. The disposition of the people that embraced Anabaptism. The Reformed Religion cleared from any society with it.  
AS in a hot Summer's day, many times there riseth a great mist with the Sunrising; the like comes to pass at the rising of the Sun of righteousness. Since the days of the Apostles, that Sun never shone with more brightness and vigour then in Luther's beginnings; but it seemeth that this very strength of the Sunshine of the Truth which dispelled the dark night of Popery, raised the foul mist of Anabaptism; which sinister effect must not be ascribed to the nature of the Truth, but to the indisposition of the several subjects not capable to receive it; for where the Gospel meeteth with the ornament of a meek and quiet spirit (which yet is the work of Grace, not Nature) it first enlighteneth the understanding, and then 
(a) Suaviter & fertiter. Aug.  sweetly persuadeth the Will, and warmeth the Affections; but meeting with weak and turbulent natures, made so by corruption, whose judgement is all passion, it fills them with a wildfire zeal, and that precious liquor turns into vinegar being poured into such unclean vessels.  
This was seen in the common people of Germany, Low-Countries, and Switzerland, whose souls were as course as their condition; for no sooner had Luther and Zuinglius began to preach the true Gospel, but the people made to themselves a new Gospel of licentiousness and rebellion, which produced such furious effects, that it was like to have strangled the true Gospel in its cradle: And it seemed that God, angry at the wilful blindness of the world that loved darkness rather than light, had prepared a worm to strike that Gourd the next day after its sudden happy rising.  
But God would not suffer the good to be overcome with evil, but overcame the evil with good; for Anabaptism lasted not in its strength above ten years, and ever since (till of late in England) hath been only buzzing in obscure corners, like a Wasp that hath lost its sting. Whereas the true Religion, notwithstanding the many persecutions of the world and all the craft of Satan, gets life 
(b) Sanguis martyrum semen Ecclesiae.  by her wounds, and hath given to the Romish beast th●t deadly blow, of which she shall bleed till she die, haeret lateri lethalis arundo.  
But because the Papists shall not ascribe (as they use) those factions and rebellions to the Reformation, it will be requisite to observe what were the dispositions of the Commons of High and Low Germany, a little before Luther began to oppose the Pope.  
Tri●hemius Abbas Vspergensis, in his Chronicle of the year 1503. relateth, that in that year arose a great sedition of Peasants about Brussels, which he calleth Liga Sotularia; They were sworn to these Articles, To shake off the yoke of all higher Powers, 
(c) A thing attempted and tantum non effected in England this last year▪  and get liberty by force of Arms like the Swissers; To pull down all Magistrates, and kill all that should stand against them; To seize on the City of Brussels, and invade the Marquisate of Baden; To seize on all the revenues of Monasteries, 
(d) As some would the Tithes of England to pay the Soldiery.  Churches and Clergymen; To stay no no where above 24. hours, 
(e) And how great and many mutations in England in one year.  but go forward still, till they had brought many Countries to their society; To pay no more Tithes, nor Lords rents, nor Tributes: Whosoever was received into that League, was to say five times a day on his knees 
(f) Whose finger here?  a Pater and an Ave, for the good success of their enterprise; and their word of cognisance was the Virgin Mary and Saint John the Evangelist. But that League went but a little way, being timely stopped, and the Authors put to death by Maximilian their Prince. Compare these Articles with those of the Anabaptists 30 years after in the same Country, you shall find them the same, and both varnished over with 
(g) In nomine domini omne malum.  Religion: All the difference was that the Sotularians kept in their old heresy, and the Anabaptists broached a new one: I hope the Papists will not impute that sedition to the Reformation, no more than the enraged rebellions of the Gantois against their Sovereigns; for both were rank Papists: The true cause than must be ascribed to the mutinous humour of that Nation, which afterwards was made worse by the cruel domination of the Spaniard; so that when Reformation came, and shook off the yoke of Popery, the discontented Commons took occasion (by wresting and corrupting the holy Doctrine) to shake off the yoke of their hard masters, and turned the spiritual liberty of the Gospel, into carnal licentiousness.  
The like reason must be given for the Anabaptistical commotions in High Germany; for in Luther's time, and before, the lower sort of people were extremely 
(h) A warning to Governors to rule well, lest the horse throw his rider  oppressed by the Princes, Noblemen, and Gentlemen of the Empire, which made Luther to write about it to all the Princes, Anno 1525. to dehort them from their infinite exactions, and exhort th' m for God's sake and for their own peace and safety, to use their Subjects and Tenants like men, not like beasts made for the yoke and the slaughter; If Anabaptism, being a doctrine of licentiousness and libertinage, was readily embraced by a multitude that groaned under a miserable bondage, none needs to wonder.  
As for the Swissers, their popular State, together with the contagion of the neighbouring Germany, made way for that popular doctrine, 200 years before they had killed or ejected all their Nobility, by whom they were heavily oppressed: And now the lower sort of people being bred in an 
(i) Beware of that ill humour that it settle not with us.  ancient hatred ag inst Superiors, embraced that doctrine greedily, which armed the Commons against their Magistrates.  
But it must be acknowledged to the praise of that State, that the Ecclesiastical and Political body opposed Anabaptism with great virtue and vigour, and so justified to the world that they were as great enemies to confusion as their forefathers had been to oppression.  
To clear the Reformed Religion from that wicked imputation, that it g●ve countenance to these rebellions and new doctrines, the Anabaptists will serve; for they hated Luther worse than the 
(k) So the Quakers here ne quid durius dicam.  Pope, and troubled the Evangeliques more than the Papists; And when they would insinuate themselves into the Reformed States, with a seeming familiarity, they had but rough entertainment among them, Familiares accipere haud familiariter. What conferences passed between them, and what pains the Reformed took to confute them, the lasting Monuments will show, which are extant in the writings of Luther, Calvin, Melancthon, Zuinglius, Oecolampadius, Lavaterus, Bullinger, Vrsinus and Gastio.   

CHAP. II. The first occasions and seeds of Anabaptism, The insurrection of Muncer, and Phifer.  
IN the year 1521 Luther being proscribed by Charles the 5. Emperor, was secretly conveyed away out of Wittenberg, by Frederick Duke of Saxony. In his absence Andrea's Carolostadius one of the Ministers of Wittenberg, began to preach some new doctrines of his own, and being a passionate man, stirred the people to pull down 
(a) Some with us would pull down Church●s and all.  Images out of Churches in a tumultuous manner. Luther for that chief reason being called to Wittenberg again by his friends, condemned the proceed of Carolostadius, saying, That although himself hated Images, and wished them abolished, yet it ought to have been done orderly, removing them first out of the minds of the people, and teaching them that by Faith only we please God, and that Images are of no use in Religion: That the Consciences being thus informed and settled, Images would fall down of themselves: Also that when Images should be removed, he would have it done by the Magistrate, not by a popular sedition, holding it a matter of dangerous consequence to set the people on work about any public action, which should be done by the hand of Authority.  
About the same time a new Sect was springing in Saxony, of some fanatical people, boasting that they talked with God, and 
(b) Enthusiasts.  God with them, who commanded them to kill all the wicked and make a new World, wherein the innocent and godly should live and reign alone; of which opinion Carolostadius was either the author or the abettor: And when he could not get that doctrine received at Wittenberg, where Luther was too strong for him, he lest Wittenberg, and resorted to these new brethren.  
It is hard to say whether Carolostadius or one Nicholas Stock, was the first founder of Anabaptism. Melancthon saith that Nicholas Stock was he that began. He would say that God spoke to him by an 
(c) So Mahomet.  Angel, and revealed him his will in dreams, promising him the place of the Angel Gabriel, and the Empire of the World. He taught that the Saints must reign in the World, and that he must be their leader, to kill all the Kings and Princes of the World, and repurge the Church: He took upon him to have the gift of discerning the Spirits, and know the Elect; he made holiness to consist in speaking little, and living homely and 
(d) Our Quakers sordid enough, but great talkers.  sordidly.  
In that man's school was Thomas Muncer bred, who amplified much his Master's doctrine. He began to preach at Alset a City in the borders of Thuringia, belonging to the Elector of Saxony; teaching that the burden of the Pope was too heavy, and that of Luther too light; that his consorts must have a new Baptism; Th●t Christians must be of an austere countenance, speak little and wear long beards; This he calls the cross and the mortification of the flesh: Also that they ought to retire into deserts or private places, there to think of God, and ask him signs, whether he think of them, and whether they be in the right Religion: He ascribed much unto dreams, saying that God declareth his will that way, and praised openly in his Sermons such as had dreamt a dream that bore some explication.  

Anno 1525.  In that City of Alstet he began first to make a confederacy, administering an Oath and taking the names of all them that promised to assist him in his design of killing all the ungodly Princes and Magistrates, and erecting new ones in their places. So long as he was content to preach of dreams and the like matters of less consequence, Frederick Elector of Saxony bore with him; but when he began to preach sedition, he banished him out of his dominions: And he having lain hid some months, came to Nurenberg, and being driven thence also, came to Mulhus, a town of Thuringia, where many of his old Disciples when he was at Alstet, resorted to him again.  
Luther hearing of this, writes to the Magistrates and Senate of the Town, that they should not harbour Muncer, as they loved their own safety, describing withal the man's doctrine and conditions, and exhorting them to ask Muncer who had given him authority to preach, and if he could show no 
(e) To preach without an ordinary calling, is with such the ordinary way.  ordinary calling, that then they should eject him. The Senate of Mulhus needed not many persuasions, for they liked not that new guest: But Muncer was too quick for them, for he so wrought upon the people in a short time, that they put down the Magistrates and set others in their place of their own faction. Not long after they drove the Friars away, and seized on their houses, of which the best was given to Muncer, who bore himself no more as a mere Preacher, but as a Senator; for he judged of all things out of the Bible and 
(f) Verbum scriptum, & non scriptum, Thus far Papists.  Divine revelations; and whatsoever he determined was received as an Oracle; especially when he preached that all goods must be common; 
(g) Levellers.  and all men free and of equal dignity: An acceptable doctrine in those parts where the Nobility and Gentry used their Tenants and Vassals like slaves, and oppressed them with multitude of impositions and services. No wonder if that new Gospel won the meanest sort, who presently left working, and what they wanted they took by open force from them that had it.  

(h) Prevention of bloodshed, a wonder in England.  At the same time in Suevia, and Franconia, 40000 Boors and Tradesmen risen up in arms, killed and ransacked great part of the Nobles, took, pillaged and burnt many Forts and Castles, overthrowing all in their way like a sudden inundation; for when the banks of Authority are once beaten down, nothing can stop the popular fury, till they lose themselves in their own confusion 
(i) Probatum, & sed non approbatum. .  
Muncer then thought it was time for him to do the like; he layeth up abundance of Ammunition, maketh his Magazine in the Covent of Franciscans, casteth artillery, raiseth a numerous multitude of men, the mean People leaving their loom and their plough, to turn ventures in this holy war.  
His chief associate was Phifer, one that gave much credence to dreams and night visions, and among other Visions, would say, that he had seen in his dream a great company of Rats in a Stable, and had driven them all away; Which he interpreted as a command from God to take arms and dispossess all the Nobility and Gentry: This Phifer was the stouter of the two; for although Muncer was vehement in his Sermons to the people, yet he would not try the hazard of a battle, till all the neighbouring Countries were joined with him. To which end he sent divers Letters to the diggers of Mines, of which the County of Mansfield is full, exhorting them seriously to fall upon their Princes and cut them off, that so his Party in Franconia, which looked but for his call, might have a free passage into Thuringia; But Phifer impatient of delays, rusheth into the Country of Isfield, pillageth Castles and Churches, destroyeth many of the Nobles, brings some of them bound, and returneth with a great booty; which success raised the minds of the Boors, and caused another defection in the County of Mansfield. So Muncer hoping that the Rebellion was universal, taketh his journey from Mulhus, and is presently supplied with a company of Frankhusians.  
But before this Snowball could grow by rolling, the Count Mansfield stopped its course; for having raised in haste some Companies of Horse, he falls upon Muncer, and killeth two hundred of his men, at which the rude unexperienced Boors were so terrified, that they all fled away to Frankhus, there to expect a greater supply, though they were men enough, but (as it seems) Soldiers few or none. This only skirmish broke the edge of their fury, and gave time to John Elector of Saxony (newly come to that dignity, by the death of his brother Frederick) and his Uncle George of Saxony, Philip Landgrave of Hesse, and Henry Duke of Brunswick, to raise fifteen hundred Horse and a few Companies of Infantry.  
The Boors were pitched upon a hill by Frankhus, pretty well entrenched within their own Carts, but very ill armed, and worse disciplined. The Princes, though slenderly attended, contemned, and pitied together that rude troop, and sent to offer them impunity and a general pardon, if they would but yield the authors of the sedition and return home: But Muncer understood not that Gospel, that one man should die for the Nation. He falls to preaching, and expounds that solicitation of the Princes, as an argument of their weakness and fearfulness; Tells the Boors that he was sent from God to command and lead them in this action: That their part was to obey like Abraham, who being commanded to kill his son, went about it, though he was uncertain of the event; That they should certainly overthrow both these and all other enemies of God, it being God's promise that the righteous shall wash his foot in the blood of the wicked, and that the meek shall inherit the earth; 
(k) Governors' oppressions first or last the cause of many mischiefs  That these Princes were but Tyrants and Thiefs, sucking the blood of the people, to live at ease and maintain their pride and wantonness; That they maintained the Mass, and therefore deserved to be extermined: Then he exhorted them to be valiant in the Lord, and kill every mother's son of their enemies, for an acceptable sacrifice unto God; assuring them that God himself that cannot lie, had promised him victory, and commanded him to destroy Princes and Magistrates, endowing him with such strength that he was able to turn all their bullets back with his coat; Hereupon perceiving a Rainbow in the 
(l) The Devil is Prince of the air, Eph. 2.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Sky, and turning his eyes towards his Colours, where a Rainbow was painted; Look up (said he) to Heaven; here is for you a joyful sign of God's favour, that Rainbow the very emblem of our Colours; and be sure that God promiseth us that he will be our Standard-bearer and fight for us himself; Come then let's fight valiantly under God's Standard.  
That new piece of imposture made a strong impression in some. Yet the Princes drawing near with a warlike march, made a stronger impression of fear in these rude Soldiers, than Muncers revelations and signs; for the Princes were incensed by a late cruel treachery of Muncer, who had put to death against the Law of Arms and Nations, a hopeful young Gentleman sent to him to treat of agreement. The Princes began to play with their Ordnance. I cannot say to 
(m) Men of disorder cannot keep order.  break, the ranks of the Boors, for they keep neither Rank nor File, and scarce keep their understanding, for they neither advanced, nor fled, nor put themselves in defence, but fell a singing, Come Holy Ghost, expecting that God should fight for them from Heaven, according to Muncer's promise: But when their intrenchments of Carts was broken, and the Prince's army came to handy blows, away fled all the boors, some one way, some another, but the most part to Frankhus; 5000 of them were slain, Frankhus taken the same day, and 300 men taken and executed.  
Muncer was found hid at Frankhus, and lying on a bed feigning himself to be one of the Town that had been long sick of an ague, which his quaking for fear did imitate to the life; but letters being found about him from Albert of Mansfeld, to dissuade him from his seditious couses, he was known to be Muncer, which yet this lying Prophet denied long.  
Being brought before Duke George of Saxony, and the Landgrave of Hesse, and demanded why he misled the simple people to sedition; He answered that he had done no more than his duty; and that Magistrates that receive not the doctrine of the Gospel, must be dealt with by such ways: These reasons of his were confuted by the Rack, where when he cried out, Duke George told him, Thou sufferest now Muncer; but think how many poor people have suffered by thee this day; At which Muncer laughed aloud and said, Why, they would have it so, meaning that the people loved to be cozened and misled, and that nothing could win their hearts but sedition.  
Shortly after Phifer and other heads of the rebellion were executed at Mulhus, and Muncer a while after, who shown a great deal of dejection and perturbation in his end, and could not so much as make confession of his Faith, with much ado could he speak after the Duke of Brunswick who taught him what he should say; Yet when he was ready to be executed, he 
(n) The magistrates sword by God's blessing may do good; Babylon's prison made Manasseh fit for a Throne.  acknowledged his error openly, and made an exhortation to the Princes and Nobles, to use their subjects and vassals with more moderation; which if they did, the people would break no more into such rebellions and outrages; he desired them diligently to read the book of Kings, there to learn their duty, and Gods judgements against unjustice and oppression. He was beheaded, and his head set on a high pole in the fields.  
In the mean while Luther, because he was defamed by the Papists, as the author or occasion of those troubles, was sending godly exhortations over all Germany, to exhort the commons to peace and obedience to their Superiors, and rather to suffer for righteousness, then defend the Truth with unrighteousness; and that this was the Devils cunning to raise sedition by false brethren, to bring the Truth of God into hatred and obloquy.  
And to the commons of Suevia, that had been up in arms before Muncer, and continued still in rebellion, he writ a grave admonition, representing that although they were oppressed by their Princes, who therefore deserved to be punished, yet it belonged not to them to do the execution; 
(o) The Judge must hang a Thief; and he lawfully commissioned. nota benè.  That they must not believe the Sermons of every preacher; for Satan (saith he) under colour of the Gospel hath in these times raised many seditious and bloody teachers; You are oppressed by your Superiors that take your estates from you, that do unjustly; but you do more unjustly to take that Jurisdiction from them which is none of yours; And whereas they take but few things from you by exactions and too great burdens, you take all from them when you take away their authority: Is this obeying Christ who command's us not to resist evil, but to him that striketh us on the one cheek to turn the other, and let him that will take our Coat, to take our Cloak also? Nay, it is the duty of Christians to suffer and undergo the Cross, not to resist and seek revenge and smite with the sword; When Peter would fight to save his Master, a lawful defence if ever was any, He bids him not to strike with the sword, because that striking was opposing the Magistrate for a private revenge; and to such opposers of the Magistrate that Sentence belongeth, They that strike with the sword, shall perish with the sword: But I perceive the Devil's plot, that since he could not destroy me by the Pope, he seeks to undo me by these violent bloodthirsty preachers: 
(p) Any way so it be done, pleases him.  And do you take heed of them, for they cast you headlong into a precipice, that they may rise by your fall, and get honours and dignities with your peril.  
That Suevian Rebellion was soon after suppressed, partly by the vigorous opposition of the Princes, partly by their own weariness and disorder, the limbs of that faction dropping off here and there, like a rotten carcase that can no longer hang together. 
(q) Malum malum destruit. Snared in the work of his own hand, Psal. 9.16.   
Muncer and his associates being punished, Carolostadius was not far from the like danger; for having left Wittenberg where he feared Luther, he kept conventicles in Saxony, associating himself with frantic men that boasted of Visions, and Colloquies with God, and a particular spirit; There also he writ a bitter book against Luther, and against his own Prince, for which misdemeanours he was sought to be executed with Muncer's complices; In that extremity he called upon Luther's help, whom he had so much provoked, and was saved by his intercession. 
(r) Heroick.    

CHAP. III. The growth of Anabaptism, The Tragical disorders committed at Munster.  
THE root and branch of fanatical factions seemed then to be cut off, but the seeds remained, and brought forth many new twigs of the same kind: Presently after Muncer, one of greater learning and parts, began to preach the same doctrine at Strasburg, and was imprisoned for it by the Rulers of the City; his name was Melchior Hopman: 
Anno 1527.  And scarce two years after Muncer, Germany was full 
(a) Ill weeds grow apace.  of Anabaptists; A new name then, but in effect the old sect of Muncer, with some additions. 
(b) There is a resurrection of error as well as of truth.  They denied the incarnation of Christ in the holy Virgin's womb, condemned the Baptism of Children, and rebaptized themselves, and all that embraced their sect: They would not allow Christians to recover their own by Law, nor to take an Oath, nor bear the Office of Magistrate, and they pulled down Magistrates by way of fact where they had strength, and gave the power of the sword to their Ministers and Prophets, who decided all difference, and judged of all cases by Scripture, and undertook to kill all the Princes of the World, and cut off all the ungodly with another sword than that of the Spirit: They taught that in their Church all were holy, that none can be saved that will not make his private goods common, that it is lawful to have many wives, that all learning is profane, and that mean ignorant men are the fittest to expound Scripture, that there must be no ordinary calling in the Church, but every one may speak as he is inspired by the Holy Ghost; that Christ must reign over all the World, and therefore all other Kings and Princes, and their adherents must be slain, till there be none left to reign but Christ; and what they taught they went really about to practise.  
Melchior Hopman being kept prisoner at Strasburg, and his Sect severely repressed by the wise Magistrate; that crew dispersed itself in Westphalia, Frise, Holland, and most part of the Low Countries, where they got a very great party, yet among the common sort of people only. Lambertus Hertensius one of my Authors affirmeth confidently, that among that numerous rabble of seditious people, not one was found that ever was a Scholar, and very few that could read or write. When they were confuted by reasons or testimonies of Scripture, their answer was, that the Spirit taught them otherwise, and that the Spirit bloweth where he listeth, and doth not inspire every one.  
These fancies were increased by one George of Leyden, with many gross and monstrous Additions: The sect by his seduction in short time grew so strong, as to despise all Rule, all Judges, and all Courts, and choose private Rulers among themselves, who determined of all causes, and sat upon life and death.  
But their rage could not keep long at home; They would sometimes rush out of Cities in great troops, and ransack Convents and Rich men's houses, taking for their warrant the example of the Israelites, that took the spoil of the Egyptians: Yet in these incursions they made Conscience at the first to enter into any Temple of those that were not rebaptized, but made no conscience to lie with their wives as left for a prey to the godly.  
This was their preparation for the day of Judgement, about which they had many revelations: One of their Prophets proclaimed that within three days the last judgement should come 
(c) doomsday Sedgw. ; This made many of them to leave their houses, and get up into high trees there to expect the Coming of Christ; but having expected three days fasting, they returned faint and weak, and met with another Judgement at home; for the Magistrate inquired after the Authors and promoters of that delusion, and punished them.  
Of all Cities of the Low-Countries, Amsterdam was most pestered with that sect, the great concourse and traffic giving them fair opportunity to resort to that famous place: Where being many times repressed with fines and imprisonments and wholesome severity, they would disperse themselves over the Country, filling all with clamour, scattering papers in the high ways, threatening ruin and destruction to all that would not adhere to them, and leave lands and houses to come out of Babylon; for Babylon they would overthrow; and within the circuit of Babylon, they included all Magistracy and Civil Government, and all wealth and greatness; A great quarrel they had with the Babylonian Gold.  
But the whole World was little enough for their ambition. It was their serious intent to make themselves masters of the World, which they both professed and attempted, beginning their Empire at Munster in Westphalia.  
It grieveth me to say that in Munster, truth made way for error: For in the year 1532, one Bernard Rotman came to S. Maurice Church hard by Munster, where he preached good doctrine and converted many, so that the people would have him admitted into the City; Which the Papists fearing, gave him a sum of Money, upon condition he should go to some other place, which he did, and absented himself for some months, in which time he improved his gifts and learning, and returned again better furnished to encounter the adversary.  
Being received at Saint Maurice with greater applause than before, some Citizens of the best sort brought him into the City, and because the Church doors were shut against him they made him a Pulpit in the Churchyard, and shortly after told the Papists, that if they would not open the door of some Church, they would open it themselves. Rotman seeing the progress of the Reformation, sends to Hasse for some help, and they sent to him two Divines of Marpurg; With these by the counsel and authority of the best in the Town, he challenged Papists in dispute, and presented thirty Articles of Papistical errors to the Senate, offering to prove that they were contrary to holy Scripture: The Senate sends for the Clergy of the City, and requireth them that since they had always professed that their doctrine was grounded upon holy Writ, they would now make it good: The Clergy finding themselves unexpectedly put to it, answered plainly that it was more than they could, and that they were sure they had a good intention, though there might be ignorance and error in their profession 
(d) Ignorantia mater devotionis. : Whereupon the Senate interdicted them to teach the People any more, and gave their places to the new teachers that had detected the impostures of the old.  
The expulsed Clergy retire to their Bishop and Prince, (for the Bishop of Munster is Prince of the City.) The then Bishop was Count Francis Waldeck, to whom Frederick Archbishop of Collen had lately yielded the place. The Bishop presently stops all the passages of Victuals to the City, and raiseth some forces to compel the Citizens to restore all things in the former State. But the Citizens by a night enterprise, took his best men, and the richest of the Popish party lying in a little Town, whence the Bishop was gone the day before: This gave occasion to parley and a Composition, by the mediation of the Landgrave of Hesse, wherein it was agreed upon, 
This agreement was made Feb. 14. 1538.  th●t six Churches should be given to the Reformed party, and that the Cathedral should remain as it was before.  
Hitherto all was well, if it could have stayed there; But before the swinge of the former commotion was well stayed, there comes to the Town in an ill hour, a pestilent Anabaptist, a Tailor of Leyden, Joh● Becold, better known by the name of John of Leyden: This man gins to confer with Ministers and People, about the Baptism of Children, maintaining it to be unlawful, seducing many, and souring the new Lump of that Church with the Leaven of his perverss doctrine: with him or presently after him came a very great multitude of his fraternity, most of them Hollanders. These keeping conventicles in the night, got a great party in the City, and incensed one another with desperate resolutions. They had with them one Herman Strapeda, brought up under Henry Rell, who had been lately executed at Vtrecht, for preaching Anabaptism and sedition; At the feet of that Gamaliel, one may think what doctrine he had learned: This man they got to be chosen colleague to Rotman, before his heresy was known; but he made it known presently preaching openly against the Baptism of children, and none more eager to oppose him than Rotman: The Magistrates and people not yet infected with that new doctrine, feeling so much distraction arising among themselves, commanded the Foreigners and Sectaries to go out of the City; but they went out at one gate, and came in again at the other, saying, that they must not desert God's cause, but do the work which God had given them to do: The Senate to prevent a sedition, appointed the Evangelicks and the Anabaptists to meet in a public Conference; and there Rotman betrayed the good cause, and disputed contrary to his preaching, condemning the baptism of children as impious and execrable; But he was so well opposed by a worthy Divine Hermannus Basilius, that the Senate was satisfied, and concluded for the Truth, and the Teacher's Anabaptists were sentenced to be banished: Who when they alleged that they could not safely travel through the Bishop's dominions, the Senate obtained a safe conduct for them, & g●ve them money for their journey. But they being resolved before not to go away, lay lurking among their Sectaries, which increased so fast, (the mean people of the Town being seduced every day, and strangers flocking to the Town continually in great troops) that the Magistrates fearing lest the Anabaptists should drive the Evangelicks out of their Churches, kept all the Churches shut up but one.  
In this distressed case of their Church and State, the Landgrave of Hesse sent them at the request of the Senate, two Divines, Theodoricus Fabritius, and Johannes Melsingerus; But the last seeing the deplorable face of businesses in that place, and fearing his own danger, returned home: Fabritius remained, and among so much contradiction discharged the part of a worthy champion of Jesus Christ, till the Anabaptists having got the upper hand, thrust him and all the Evangelicks out of the City. And to set a bound to the unlimited extravagancy of the Anabaptistical spirit, he composed a book of Common-prayers, with the Form of administering the Sacraments and performing other Ecclesiastical duties, and it was published by the authority of the Senate.  
There was also another worthy Divine, Peter Wirtem, who having been silenced by the Anabaptists, was now by the Senate and people allowed to preach again: But he was no Preacher for the new brethren; they turned him out of office presently, at the instigation of Rotman, who soon after provoked Fabritius and his colleagues to dispute: Fabritius accepted the challenge, and the Senate appointed a Conference, naming some learned and good men to be the Umpires; But Rotman and his brethren fearing the Touch, began to find exceptions and devise shifts to avoid the dispute, whereby they lost much credit among the people.  
To wipe off that stain, they took a more compendious course: One of them feigning himself seized with a Prophetical spirit ran through the 
(e) No new thing.  City, crying, Repent, and be baptised again, else the wrath of God will fall upon you: This stirred the people, and many ran also with him, crying the s●me words: Many of the simpler sort were rebaptised for fear of the wrath of God, and many more for fear of the wrath of men 
(f) Interest their God. : For this crying and running through the streets, ended in ransacking the best houses, and laying violent hands on the owners. Then many that lay hid before, came forth, and rushed into the Market place, crying out, that all that were not rebaptised must be killed presently, as Ungodly and Heathen; And seizing upon the Town-House and the weapons therein, they began to domineer as in a conquered place.  
The Evangeliques on the other side gathered themselves in a place called Overwater, and took many of their enemies, and both the sides were fortifying the places where they stood: Three d●ys they stood thus without doing any great harm one to the other, till giving hostages on both sides, they fell to a composition; That every one should enjoy the freedom of his Religion, and all should go home and live in pe●ce. This tumult was towards the end of Decemb. 1533.  

Anno 1534.  But this composition gave but time to the Anabaptists to strengthen their party; for Rotman and Bernard Knipperdoling, the most stirring of that faction, sent letters to the Towns of Osnburg, Wesel, Corsweld and Warendorp, of which the tenor was, that God had sent an holy Prophet 
(g) They that have least, oft pretend most.  to Munster, who spoke wonders, and shown the right way to Salvation: That if they would leave their houses and come to Munster in all haste, they should get ten times more than they left at home, and with the spiritual wealth get all worldly riches 
(h) If sinners entice, consent you not, Prov. 1.10, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .  
These fair promises drew all the scum of the neighbouring Towns to Munster, the poorest and idlest sort liking that Religion well, that maketh all men alike and all goods common, and puts down those Laws and Magistrates that refrained their licentiousness. In a short time the City was full of strangers and vagrants th●t looked upon the City as a Land of Promise, where they must take a new plantation, and expulse the Canaanites. At their coming the richest of the Town, being frighted, thought it their safest course, fairly and quietly to give them place, and without noise withdrew themselves out of the City.  
The Anabaptists seeing themselves strong, ran to Saint Maurice Church and burned it with all the houses about it, pillaged all the Churches, defaced the Cathedral, depopulated the Convents and Colleges, and burned a fair great Library belonging to the Friars; And for the final exploit, drove all the Evangeliques out of the City, but some few (whom they mistook for Anabaptists) crying, Get hence all ye wicked, else you shall all be slain. And with such a violence they put them out, that some women great with child miscarried in the tumult.  
In this banishment the grieved Citizens suffered double persecution; for being turned out bare by the Anabaptists, they were taken by the Bishop 
(i) In extremis nulla salus. , who the day before had encamped before the City, and by him used as enemies: some were in danger to have lost their heads, as the worthy Divine Peter Wirtem, who was saved by the mediation of the Landgrave of Hessen. This forced the rest of the Evangelicks to stay in the City, though there was little choice between staying in the frying-pan, or leaping into the fire.  
And now the Anabaptists being Masters of the City, began to order their new State; for though they were enemies to all Superiority and Order, yet necessity and Nature itself forced them to elect some Superiors of their own. They made two Consuls, Knipperdolling and Kippenbrok, and twenty two Senators or Aldermen, that had the Civil power. The Prophets were to rule matters of Religion, under which name they governed Church and Commonwealth; 
(k) In ordine ad spiritualia. Bell.  for all civil matters were brought within the compass of Religion and Conscience, and whatsoever a Prophet said to be revealed unto him, passed for Law.  
The most famous of these Prophets was John Mathias, a Baker of Harlem, who was in effect a perpetual Dictator in Munster, that made Laws and changed them after his pleasure: By him was the foresaid Order made; His chief adjunct was John of Leyden, and the next Bern. Knipperdolling. By a revelation of John Mathias, an order was made upon pain of death, that all the gold and silver and movable goods of the Town should be brought to the common Stock, for which they appointed a public house: The order was obeyed, more for fear then conscience; for two maid's 
(l) The Devil knows how to make good use of bad women.  Prophetesses, took upon them to find out the fraud, and the several houses were searched by a Deacon; To th●t common Stock were brought all the goods of those that were driven out of the City.  
With that common Stock they kept four great Ordinaries in the four quarters of the Town, where all fed in common, none being allowed to diet at home, unless he were sick: Plenty of provision they had, and they husbanded it very ill, feasting every day till the Bishop that besieged them, began to cut off their victuals, and then they stinted themselves, but with too large a stint, which was to have change of meat every third day, one day fresh meat, the other day hung meat and bacon, and the third day milk, butter and cheese.  
I read of no great feats of arms in this siege. Once only the Bishop received a notable repulse by John Mathias, who w●s a General ●s well as a Prophet; With easy labour he had so fortified the Town, which is most strong by Nature, that he had made it impregnable, so that the Bishop despairing to take it by force, went about to take it by famine. Indeed the negligence of the Besiegers and the security of the Besieged, are the only things remarkable in this siege.  
The Prophets then neglecting the Bishop, converted their care to the spiritual government; and commanded that none should keep any book but Scripture: So all the books that could be found, but Bibles, 
(m) The Bible much made o● most abused.  were brought to a public place and a bonfire made of them.  
From executing of books they fell to executing of persons; 
(n) Seducers grow worse & worse.  Hubert Truteling a Blacksmith, seeing Joh. Mathias pass by, said, Here goeth a shitten 
o We have seen shitten Quakers, one coming into the public Assembly on the L. day naked, and shitten up to the elbows.  Prophet; For this offence he was brought to the Congregation and condemned to death: John Mathias would himself be the executioner, and wounded him with an Halberd; the wound being not mortal, he brings him to another place and shoots him thorough with a pistol, then taking compassion on him, he pardons him, saying, that God was appeased towards him, and that he had a revelation that the man should not die of this, yet the poor man died a few days after.  
To make amends for his false prophecy, He runs in a mad mood over all the City, bearing a Pike, crying, that God the Father had commanded him to drive the enemy back from the City, and so rushed alone into the enemy's camp, without fear and wit, 
(p) Every way mad.  and was there killed.  
John Mathias being dead, John of Leyden comforteth the people, saying, that he knew long before by revelation that John Mathias was to die that death, & that himself should marry his wife 
(q) Pretend the Spirit, intent the Flesh. , as he did shortly after, though he had one before; but this was one of singular beauty, able to make a lusty young Prophet to set up the doctrine of Polygamy.  
But he fell to other work before he stirred that point; Knipperdolling came out with a revelation, that they that were in high places should be brought down to the lowest; & they that were in the lowest, raised to the highest 
(r) They will turn all upside down. . But John of Leyden met him in his own kind with another revelation, that since it was God's pleasure that those that were in the highest places should be brought down to the lowest, he was sent from God to put him down from the place of Consul, & make him the Hangman, and to that purpose he gave him from God the sword of justice.  
But there was need of more revelations for that great work of alteration of the government; John of Leyden was led by his prophetical spirit upon the City walls, where he put off his clothes, and ran 
(s) The old trade  naked through the City, crying, The King of Zion is come, The King of Zion is come. Then returning home, he falls into a deep prophetical sleep, and 
(t) Filthy dreamers Judas 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  dreams three days and three nights together: Being awaked, he comes forth and speaketh never a word, but calleteth by signs for a Table-book, like Zechariah. There he sets down twelve men, all Cobblers, Tinkers, Smiths, and mean Tradesmen, but one that was a Gentleman of Munster; to these he assigneth the government of the Commonwealth, putting down the order set up by John Mathias, and affirming that this was the Father's 
(u) You are of your father the Devil.  good will. In that paper also he writeth some conclusions, which he chargeth the preachers to teach the people; Or else he would have them ratified by the Congregation without the Preachers: The sum of all was, that a man is not tied to one wife, but that he may 
(x) This is spiritually the clean contrary way.  marry as many as he pleaseth. And when most of his Doctors would not approve of that monstrous paradox, he citeth them before his twelve Magistrates, and there he recovered his tongue, keeping a great clamour, throwing down his  upon the ground, and the new Testament upon them, and swearing by that holy book, that the doctrine which he had announced, was revealed unto him from Heaven, and threatening them all, that if they consented not to this doctrine, God would withdraw his mercy from them. To testify his evidence of spirit ●nd power, he commanded the first opposer of that new Gospel to be beheaded, which was done presently.  
For three days together there was preaching concerning matrimony, for the confirmation of that opinion; But the best confirmation was his practice; for presently he married three wives, one of which was the relict of that grand Prophet Joh. Mathias, by whom she was with child; and married again and again, till he had fifteen wives. Many followed his example, and it began to be a matter of great praise to multiply wives.  
This seemeth to have been his first motive to broach that doctrine; A Soldier of the Bishops that had changed party, and was harboured where John of Leyden lay, observed in the night, that this holy Prophet left his bed, and went to the maid's bed 
(y) Defiling the flesh. Judas 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. : John of Leyden seeing himself discovered, in the morning called the Soldier aside, and gave him gold, desiring him to keep his counsel: But after mistrusting the Soldier's tongue, he thought it safer to countenance the fact by a 
(z) Fashioning their doctrine to practise a new light.  public doctrine.  
This doctrine than was readily embraced by those whose age and temper was aptest to consult with flesh and blood; None refraining himself from multiplication of wives for want or covetousness, for their wives were kept upon the common-Stock. Neither did they keep any face of Order or any show of modesty in those marriages; for presently after the receiving of that Law, the brethren ran to the handsomest women of the City, striving who should be served first, and lay with them without any form of contract, so that within few days there was not one woman of 14. years of age but was violated 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Pet 2.14. .  
But those of the City that yet had some remnant of sound mind, being extremely grieved with disorder, and groaning under that foul tyranny, made a party, and laid hold of John of Leyden & Knipperdolling and all the Prophets; which coming to the ears of the frantic rabble of people, which made the greatest number, they took arms and rescued the Prophets, and killed fifty of their adversaries, most of them in cold blood, and with several kinds of devised cruelties 
(b) Seducers cruel. , John of Leyden encouraging the murderers, and crying, that he that would do God service should give the first blow.   

CHAP. iv Continuation of the siege of Munster, The reign of John of Leyden, The taking of Munster, The deserved punishment of the Rebels.  
While they were thus wiving and striving in Munster, the Bishop had fair play, if he could have husbanded the occasion. Some weak attempts he made, with ill success, and having till then born the charges of the war alone, he was afterwards assisted with men and money by Herman Archbishop of Colen, and John Prince of Cleves, and asked secure of all the Cities of the Rhyne, about which demand there was a meeting appointed to be held at Coblents, Decemb. 13. 1534.  
This long delay gave time to John of Leyden to project new designs; He declared that the Spirit of Prophecy was retired from him, and reposed upon John Tuscocurer a Goldsmith of Warendorp; And this new Prophet having called the Congregation together, declared that it was the will of the heavenly Father that John of Leyden should be 
(a) He will cease to be a Prophet that he may be King.  King of the Universe; And that with mighty Armies he should kill all Kings and Princes, and destroy all the ungodly, and save the people that love righteousness, and that he must possess the Kingdom of his Father David, till the time come that he must deliver the Kingdom to his Father 
(b) The h●ight of blasphemy. ; And that all the ungodly being killed, the godly should reign in the World. Whereupon John of Leyden fell on his knees, and lifting up his hands to heaven, said, Men and brethren, so much I knew long ago, but I would not reveal it; Now God hath made choice of another to bear witness to that truth. Then said Tuscocurer again, Thus saith the Lord, As I set Saul to be King in Israel, and after him David taken from the Sheep-fold, so I have set John Becold my Prophet to be King in Zion: And when the Senate refused that prophecy, the Prophet refused the Senate, and appealed to the Congregation, s●ying, Give ear Israel, Thou shalt abrogate thy Magistrates, and put down thy Preachers, and instead of them establish 12 simple men 
(c) Simple men seduced, great agents for Satan.  without any learning; them thou shalt command that they read my word unto my people, and without any help but my spirit, expound it; into them will I pour the spirit of wisdom and understanding. Then giving a sword to of John of Leyden, And to thee (saith he) Father Becold, the Father giveth this sword, and calleth thee not only to be King in Zion, but over all the World, and to extend thine Empire unto the ends of the earth.  
This oracle was followed with great shoutings and acclamations of the people, crying, God save the King, and presently he was brought to S. Lambert's Churchyard, and there again proclaimed K.  
There the new King created four Counsellors of State, the chief whereof was one Gerard a Book-binder, one Talbeck he made Lord Steward of his household, Gerard Kippenbrok Treasurer of his Plate and Jewels, Knipperdolling Governor of the City, and appointed twelve Archers of his Guard.  
This Tailor King presently made use of his skill to make himself fine in clothes. He translated the copes and carpets of the Churches & convents, into doublets and breeches, and cloaks, which set off his Majesty all in gold and silver. His horses wore a suitable livery, richly harnessed with golden and silver Saddles and foot-cloths; he had great change of rich apparel, in which he appeared abroad, having his chief Officers aid Counsellors riding before him in great State. Next to him rid two young men richly attired, the one carrying a naked sword with a golden hilt, set with precious stones, the other carried a Bible and a triple Crown of gold, of exquisite work, glittering with diamonds. Himself wore a great chain of gold about his neck, like a Choler of some noble Order, with a golden Globe having a golden Sword through it, hanging at the chain, with this Motto about the Globe, Rex justitiae hujus mundi, the King of Righteousness of this world. After him followed fifty Pensioners clad with particoloured garments of ash-colour and grass-green, white caps, and golden rings on every finger, making the ash-colour an emblem of mortification, the grass-green of regeneration, the white caps of innocence, the golden rings of charity: but among these prophetical riddles, he ordered his Court with so much State, and so disposed his Officers, that if he had been a King born, he could have done it no better. So much all his adversaries acknowledge.  
In that Royal array he shown himself three times a week in public, and went up to a high Throne set up with great magnificence: Under him sat Knipperdolling Governor of the City; and lower, his four great Counsellors of State. In that Court he he judged of all controversies, most of which were about divorces, for by his new orders any man that was weary of his wife might take another, & as many more as he listed; which could not but multiply suits, and give work to the new King, and his Counsellors, and Prophets.  
In that Court Knipperdolling would ever come out with some Bedlam rapture: Once he fell flat to the ground, and creeping upon his hands and feet, he went to several persons of the Assembly, and blowing them in the mouth said, The Father hath sanctified thee, receive the holy Ghost; Another time he fell a dancing, saying, So I danced once with my little harlot, and now the heavenly Father hath commanded me that I should dance so in the King's presence: Another time before the King came, he sat in his chair of Majesty, and there prophesied that he should die and rise again, and that then the eyes of the blind should be open; But the King coming, shown him that the spirits of the Prophets must be subject unto the Prophets, for he pulled him down and committed him to the Jail for three days.  
This jolly Tailor having thus stitched up a kingdom in haste, turned his serious care to go thorough stitch with it: For that there was need of supply to to remove the Bishop that hindered his work; And because all should be done in a Prophetical way, Tuiscocurer, his chief agent, came to him (as it seems by his appointment) one day as he was sitting in his Throne with more than ordinary Majesty, and told him, King John, the Gospel must be renewed by thee; Thus saith the Lord God, Go and say to the King of Zion, that he prepare my holy Supper in the Churchyard of the great Church, and that he choose Teachers of my word, to send into the four Cuarters of the World, to teach all men the ways of righteousness, and bring them by the spirit of their mouth into my Sheepfold: so a public Communion was celebrated, but they made it a full meal; A great feast (r) it was, both for the persons and the meat, for they were above four thousand men, and had three courses: But between these courses, there was a soul intercourse, for the King accused a man of Treason, and cut off his head with his own hand, and returned merry to supper; Then with his bloody hand he took upon him to administer the body and blood of Christ 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , assisted with the Queen (sometime John Mathias his wife) who then did the office of the Minister or Deacon, and administered the Communion 
t Quis talia fando temperet a lachrymis! ; the like did the principal officers of the State, saying, Take this and announce the Lords death.  
After supper, the King asked the whole Congregation, whether they were all hearty disposed to do Gods Will, and to suffer and die for the faith; to which the people answered with one voice that they were all in that mind, than Tuiscocurer arose and said, Thus saith the Lord, choose men among my people, to send into the 4 quarters of the world, 
u Where will they stop.  to do great wonders among the nations, & publish my wondrous things among the strange people; then he read a note of the names of those whom God had chosen for that legation 
w Our Quakers have men every where.  of whom himself was one; they were 26. (Sleydan saith two more) 7 were sent to Osnburge, 6 to Cecsweld, 5 to Warendorp, 8 to Suzat; To them the King gave certain pieces of Gold, with this inscription on the one side, Unless one be born by water and by the Spirit, he cannot enter into the Kingdom of Heaven. On the other side, The Word was made flesh, one God, one Faith, one Baptism. They were to present that coin to every Town where their doctrine was not received, and leave 
x The Apostles dust more dreadful than their 〈◊〉.  it there for a Testimony against them.  
These new Apostles went into the Cities where they were sent, crying in the streets that the people should repent, and join with them, else they should shortly perish. With that noise having raised a tumult, they were apprehended & brought to the Magistrates, before whom they spread a cloak upon the ground, and threw their coin upon it; saying, that they were sent by the Father to offer them peace, which if they refused, they would leave that coin amongst them as a pledge of God's wrath against their ungratefulness and hardness of heart. That the time was come, foretold by the prophets, that the whole world should follow righteousness which God would work by their King, and when he had made righteousness to reign over all the world, that then he should give up the Kingdom unto his Father.  
Being questioned by the Magistrates, first with fair words, and after by tortures, about their faith, their conversation, and the state of the City of Munster, they answered that none in the world but they 
y The trick of all Seduc●rs. , had the true Doctrine, which they were ready to seal with their blood 
z Causa, non poena, facit Martyrem. : that since the Apostles time the word of God had not been purely preached, and no justice was in the earth: That there was four great Prophets; two good, David of Delft, and John of Leyden; and two bad, the Pope, and Luther; but Luther the worst of the two 
a True Religion more hated than falls by Seducers. . Being asked by what Scripture they could justify their unjust dispossessing of so many good men from their houses and goods, and making bold with their wives; They answered that the time was come foretold by Christ, that the meek 
b Meek with a witness.  shall inherit in the earth, That in the same manner God had given the goods of the Egyptians to the Israelites, and among the goods 
c Mad men reckon madly.  they reckoned the wives; That they might lawfully take many wives upon condition they should lie with them all till they were with child; and when one was with child, they might take a new one in her stead. That they held women at 12 yearr of age, to be fit for husbands. That they put away barren women, or past childbearing, and committed them to curators, as being good for nothing 
d Poor encouragement for women ●o follow their precious ways. .  
As for the provision of the Town, they said that S. James Church was all full of Malt. That they had barley for two years, and many thousand quarters of meal, and great store of Bacon: A false relation, for soon after they fell to eating of dog● and leather in Munster. They constantly affirmed that their King expected a great army out of Holland and Freeze, which as soon as it was come, he would begin his expedition to subdue the world, and kill all Kings for their perverse administration of justice, and that they knew by revelation that their King of Zion would shortly be King of the whole earth. They persisted in denying all Magistrates but their own King 
e They can down with their own. , for which they were put to death, as enemies of all laws and order, and brands of sedition; and there was an end of that Apostleship, that should have preached a Gospel of rebellion over all the world.  
This legation was in October 1534. at which time Munster began to be short of victuals: this occasioned a plot of some of the Town to take the King, and send him bound to the Bishop. The plot was discovered to the King, who thought it not safe to make the Authors known; only he committed the Town and himself to twelve trusty Captains, to whom he divided a government in the air of several Provinces, sparing no Prince but the Landgrave of Hesse, whom he hoped to draw to his party; And with his smooth tongue he pacified the people, assuring them that by Easter they should certainly be delivered from all th●ir enemies.  
The princes of the Empire, seeing their danger, if this pretended King of the world came out and met with his confederates, met at Goblents as they had appointed, and took a course for the Bishop's help, and the strait besieging of the Town; and sent letters to the people of Munster to represent them their fault and their danger; and that if they did not submit to their natural Prince, they should draw all the forces of the Empire upon them. This was about the end of December, 1534.  
They answered many words in commendation of their holy purpose, yet nothing to the purpose, and sent private letters besides to me Landgrave of Hesse, to persuade him to join with them, for the kill of all the wicked, and establishing the Kingdom of the righteous in the world; and they sent him a book of that argument, whose title was, De restitutione 
f They should have thought of it now and writ l●ss. : the Landgrave caused it to be answered by his Divines.  
To draw towards the last Acts of that wild King, among the Prophets that were taken, one called Henry Hilversum was saved by the Bishop, who after some private conference with him, let him go; And he returning to Munster, said, that God had delivered him out of prison by an Angel like Peter, and had sent him to announce to the King that he had given him three rich Cities, Amsterdam, Deventer, and Wesel, which should shortly embrace his party: The King gladly received Hilversum, and made him one of his Court, and presently dispatched one James of Kemp to Amsterdam to bring that City to his obedience; which he was like to have done, having by his seditious doctrine stirred the most part of the people against the Magistrate, but that the Count of Hochstral, Governor of Holland, opposed them with great wisdom and with a high hand.  
Soon after John of Leyden, hearing a report that many of his sect in Holland and Freeze, were wand'ring in great Troops like sheep having no shepherd, sent them one John Giles that had some skill in war, with a great sum of money, charging him that like another Moses, he would be their leader in the wilderness 
g Very ●rue there they were. ; and bring them to Canaan, that is, to Munster. But when much time past, and he heard nothing of those wand'ring Israelites, nor of their Moses, he sent the Prophet Henry Hilversum, and one John Nortell into Holland and Freeze, to hasten them, or raise new troops.  
For that expedition he had loaden Henry Hilversum with so much Gold that he could scarce go, wherefore he went no further than the Bishop's camp, where he stayed. John Nortell went as far as Deventer, and soon after returned without effect. Hilversum writ a sensible letter to the people of Munster, wherein he acknowledged that his former Prophecies were impostures, and exhorted them to open their eyes to see how they were deluded by a company of Rascals; what beastly life they led, having violated all Laws of pudicity and honesty, and what danger they were in, of a miserable destruction.  
These letters moved the hearts of many that already were weary of that life; for their public ordinary grew short, and was reduced to one meal a day, and a short one, where their community of goods was violated; for every one had his bread by weight: But while they fasted in the Town, they feasted in the Court; for the King fared sumptuously to the very last. Which one of his wife's disliking, said once, that she thought not that such a course was pleasant to God, that in the public misery, while some pined for hunger, others should surfeit with plenty. The King being told of it, brought her to the market place with his other wives, made her kneel down, and cut off her head, than made his other wives to sing and give praises for it to their heavenly father. Then he led a dance 
h A mad dance from first to last. , and commanded all the people to dance, and rejoice with him, though the poor people had no great heart to dance, being fed with bread and salt only.  
At the same time two young men of the Town, weary of that fare, were taken running away, and brought back unto the King, who killed them both with his own hand. And to appease the people, of whom many began to repent 
i All are not lest that are gone ●ut of the way.  of their error, and murmured against him, he made them a fine speech, saying that he would never have thought that they being born again by a new Baptism, would show themselves so impatient in their sufferings for God's cause, whereas they should have followed Paul's example, bearing hunger, nakedness and cold, to attain to the haven of salvation 
k It is easy to preach the cross by them that wear the Crown. . That God was powerful enough to send them Manna and Quails from heaven. That he had great troops in Holland and Freeze that would certainly come with great provision of victual, and beat the enemy back. That God had revealed unto him, that at Easter they should be delivered for certain.  
To confirm the people, he would from that time appear every day abroad in his greatest glory, and made his Queen show herself often with a crown of gold on her head, and royally attired and attended, and she became that pomp very well for she was of an exquisite beauty; Himself altered one point of his ordinary pomp; for whereas the Bible was carried before him at his right hand, and a naked sword on the left, be transferred the Sword 
l The sword is the strongest Argument.  to the right hand, of which he gave this reason, that the Gospel had been presented to the impenitent world, but now the Sword came in the place, to destroy those that had rejected the Gospel. With such toys and riddles he fed the eyes and the ears of the hungry people, much like the Lydians that invented games to pass away their hunger in a year of famine.  
Well, Easter came, and no help came; this put our Prophet King to his plunge; he shut himself up, feigning to be sick, for six days; then he came forth and said to the people, that in his sickness God had set him upon a blind Ass 
m True● had judicialy made him a blind Ass. , and laid upon him the sins of the whole multitude, whereby they were all made clean and free from their sins, and that was the deliverance which God had promised them at Easter. Sure if ever there was a false Christ 
n Another egregious in the West Country. cf. Ellis his Pseudo-christus 1650.  this was one. Much did he rely upon the negotiation of Jo. Geles whom he daily expected, believing as it was true, that he had a great party in Holland and Freeze: And indeed Geles did all that the wit of man could do to raise troops for his King in those Countries, which he put all in combustion, as we shall hear in the following Chapter. But he was killed in a tumult which he had raised in Amsterdam, and same troops of his confederates that were coming to relieve Munster, were defeated in Freeze at Balswerd.  
This poor Lord of misrule, hearing those ill news cast off all hope, and could no more put a good face to his desperate case; For famine was fierce in the town, bread was spent long ago; horses, dogs, and cats were consumed, the grass and the very roots were picked out of the ground: and the people solicited from the camp, but more by their own extremity, were taking counsel to take the King, and deliver him to the enemy, to buy their peace. In that extremity the King commands the gates to be set open, and that as many as would should go forth: So in one day a thousand of all ages and sexes went out of the Town, and yielded to the mercy of the Prince, who mildly received them 
o Mercy to many, justice on few, is both good policy and christ anity. , fed them, and let them go.  
A few days after, famine increasing in the Town, the King proclaimed that as many as wanted faith in God's help, should void the Town, saying withal, that those that should forsake the faith, should be forsaken of God 
p True, but not of his Faith. . Many were so blindly zealous, that this speech stayed them, & they chose rather to perish in the Town, than seem to forsake the faith; yet many weary to feed upon starved mice, and broiled shoes, and lean Prophecies, hearkened to good counsel, and took the safety that was offered them. Antonius Corvinus a Lutheran Divine writes, that he hath seen books whose covering was eaten in the famine, and that when the town was taken, children half eaten were found in corners. Yet in that general famine, the King had six months' provision left, and kept a good table to the very last.  
They had not held out so long, but that the Princes met at Coblents, could not agree about the contribution, and so the siege went but slowly on; but the Emperor made them meet again at Worms in April, where fifty thousand crowns a month were granted to the Bishop for five months, and it was ordered that after the taking of the Town, the innocent people should be spared, and that all the good Citizens that were come out, or kept in by force, should have restittuion of all their goods. By order of the Princes, the Army was delivered to Obersteyne, who because the pay was slow, which made the Soldier's 
q Mercenary unless in the Devil's Service.  discontent and mutinous, could do no great exploit.  
Yet finally the town was taken in June 1535. having endured a siege of eigtheen months. It was neither yielded nor forced, but surprised 
r They perish by themselves.  solim si●●unc. , by the means of two that fled out of the town, and guided Obersteyns' soldiers in the night, through the Town ditch, where the water was fordable: they scaled the walls, killed the watches, and put the next Court of guard to the sword. The noise of it awaked the Townsmen, who by reason of their light supper, had but a light sleep. They had time to make a strong barrecado in the market place, and fought valiantly a long time, putting the Bishop's Soldiers to the worse till they broke open one of the Town gates and let in more men. The Townsmen seeing themselves oppressed with number, craved quarter, and had it; But the King resisted to the last, in S. Lambert's 
s Lambert futat.  Churchyard, and was with much ado taken, with Knipperdolling; Rotman would not yield, but was slain in the conflict.  
The Bishop entered into the City the next day with 1500 horse, and brought out the spoil of the town from the soldiers; the citizens that had yielded were spared; but the fierce Anabaptists that could never be tamed, and lay hid in several holes, were sought out and killed; some Soldiers having made bold with the handsomest women, were poisoned with them, and found dead in their beds. This caused the death of many women, revenge being as hot as lust was before: the fairy Queen either escaped or was killed; for it was not known what became of her.  
The King and no King, was sent prisoner to a Castle four miles from Munster. He went thither somewhat faster than he would, being tied to the tail of a galloping horse 
He had galloped enough, and was now at his journey's end. , whereby his Majesty was no little discomposed, Knipperdulling, and Krechting another Prophet, were sent prisoners to Horstmar, soon after, all three were brought to Telget; where the Bishop asked John of Leyden, by what authority he had made himself King over his City and his people: John of Leyden asked him again, who had given him any right or authority over that people; the Bishop answered that he came to it by election of the Chapter and the people, and I (said John of Leyden) came in by the will and calling of God.  
Two Lutheran Divines, Corvinus and Keymens', were sent to 
u A good course when orderly taken.  confer with John of Leyden and Knipperdulling: they made the first to abjure many of his errors, and found him tractable enough, and one that heard reason: But Knipperdulling like a mad beast, would neither hear nor answer reason, but stood only upon revelations, and a particular spirit 
w The foundation of the Quakers. : Of him John of Leyden complained much, saying, that he played the Pope and would affirm, that he had the same power in things spiritual, as the King had in things temporal, and that it was fit there should be one King for the temporal, and another for the spiritual. They were condemned and executed as Traitors and Rebels, being tied to a stake and pulled in divers parts of their bodies with hot pincers for an hour and more, and then stricken in the heart with a dagger; Krechting suffered the like death. John of Leyden shown a great constancy, if persisting in evil may be called so; for being at the stake, and hearing his sentence read, he maintained that he had indeed offended the Magistrate, but that he had not offended God 
x Pure! more afraid of Body then Soul. . After their death they were put in iron cages and hanged to a high steeple of S. Lambart; John of Leyden hanging higher than the two others.  
So died that imaginary King of Justice by the hand of Justice, in the first year of his reign, being but six and twenty years of age, and there was an end of his Kingdom and his Prophecies: He was of a fair proportion 
y The Devil knows who to make use of. , of an awful and yet lovely presence, of a present wit and strong judgement, eloquent, artificial, close, politic; All the Prophets and Anabaptists of Munster were fools but he 
z All fools but some wiser than some. , and he made use of their folly to serve his own ambition, which aspired to no less than the dominion of the world. He was indeed a dangerous instrument of Satan, likely to have made a fearful revolution, and planted a new Monarchy in the West of the world; for all the commons in a manner of Germany, Low-countries, Moravia, Suitzerland, and other Regions in all likelihood would have joined with him, if he could once have come out of Munster, as it may appear by the Chapters following.   

CHAP. V The tumults of the Anabaptists in Low-Germany.  
THe Anabapists that made themselves masters of Munster, were deboyshed tradesmen of Holland and Freeze, and there during the troubles of Munster, the same spirit was working with efficacy in the children of Rebellion 
a The Devil a Ubiquatery. : They had like projects, but worse success.  
In Febr. 1534. some of them raising a sedition at the Hague we apprehended and put to death. I● March, letters came from the Emperor Charles the fifth, who was Lord of the Low-Countries, offering a free pardon to all of that sect, that would within a fortnight repent and confess their error, commanding withal that all persons persisting in that sect should be severely punished according to the Laws. Yet the same month, a great multitude of Anabaptists with their wives and children, leaving all their estates, but what they could carry in money, offered to go over to Overyssel with twelve ships, and being asked whither they went, they said they went to seek such land as God would give them; But they were stayed, the Secretary of the Hague being sent in time to Amsterdam by the Emperor to dispatch a convenient number of ships to fight with them, unless they disbanded & returned home; it is like they were going to Munster, the Zion of the Anabaptists.  
This restraint made them more fierce, like a stream that swells when it is stopped: for the next day at noon five Anabaptists came naked through the streets with their swords in their hands, crying, In the name of the Lord, The blessing of God lieth upon one part of the City, and his curse on the other. They were soon followed with others in arms, and the Magistrate raised in all haste some companies of Archers to oppose them: The authors of the sedition were taken, and all was quiet for that time.  
The same day, such another sedition was raised at Harlem, in which six Anabaptists were slain, and two at the Hague were executed for the like cause. Shortly after, six of the most seditions were burnt at Harlem, and two women drowned.  
In May following, letter's from Freeze were read in the Counsel of Amsterdam, giving warning of a plot of the Anabaptists both of Freeze and other parts, to meet in Amsterdam upon a certain day, and make themselves masters of the Town. Presently the Magistrates raised the Trained bands of the City, and made them stand in arms about the Townhouse while they sat in Counsel; then a Proclamation was sent forth, that none in the City upon pain of death should harbour any stranger Anabaptist, & that all the Anabaptists that were in the City should void it before 5 of the clock in the afternoon; That whosoever should stay after that time, should be put to death, without any remission. Towards night the Magistrates sent to search all the houses and took twenty of them; Four days after the Count of Hochstrate, Governor of Holland, came into the City with great part of the Counsel of Holland; & then eleven of the Anabaptists were beheaded, and four  alive; Thirty six of that sect having abjured it, were condemned to walk in procession barehead & barefoot with white sheets about them, and burning torches in their hands; Before the month was ended, more were found, and more executed, nine beheaded, and four burnt, nothing but fire and sword could repress the seditiou fury of that fanatical sect.  
About this time two Prophets of Munster, James of Kemp, and John Nathias of Middleborough, were sent by John of Leyden into Holland, to raise there a party for him; James of Kemp, he had made Governor of Amsterdam, where he had as much right to command, as in Munster. Their coming to Amsterdam raised new tumults, which caused the Earl of Hochstrat, to return in September, to confirm the people in the Emperor's obedience: In his way he visited Leyden, Harlem, and Delfe, and having called the Burgesses of the Cities, he concluded the destruction of all the Anabaptists. Being come to Amsterdam, he sent for the Magistrates▪ chid them grievously for being so remiss in Executions, and presently committed two noted Anabaptists; Upon which a rumour being spread in the City, that the night after, two hundred should be taken and sent bound to the Hague, there to be executed, a great multitude arose towards night, and stood in arms about the town-house, the Magistrates raised the trained bands, and came resolved to fall upon them, but bloodshed was prevented by the wise and moderate counsel of two of the best, who undertook to send them home with good words, and so they did; for having asked them why they assembled themselves in the night in such a tumultuous manner, the Anabaptists answered that they would not be taken sleeping in their Beds; the Magistrates promised upon their faith and credit, that they should receive no harm, and so they were quieted and disbanded: But this uproar did so fright the Count of Hochstrat, that he withdrew himself presently.  
All these were but preludes to a greater mischief, wrought chief by that pernicious instrument James of Kemp, who lay hid in Amsterdam six months, appearing only in the night to keep Conventicles seducing the people: Herein he was strongly seconded by John Geles, sent by John of Leyden, to be a leader of the wand'ring brethren to Munster, as we said before, and that expectation made Munster hold out so long.  
But John Geles being come to Freeze and Holland found no wand'ring Israel in the desert, as it was reported in Munster, wherefore he went to the Cities, where he made a great party, and caused several insurrections, and yet was not seen in any for a long time.  
In January 1535. 
An. 1535.  it was discovered that the Anabaptists had a plot to set Leyden on fire by night, and although timely notice was given, fire was set in several places of the Town the houses were searched, and the heads of the conspiracy were taken togrther in one house▪ fi●teen men and five women, the men were beheaded, and the women drowned.  
The next month the Anabaptists played a mad prank in Amsterdam, in a woman's house, whose husband was gone to the West-Indies; seven men and five women of that sect had a meeting. One of them Theodoret a Tailor, who bore himself for a Prophet, fell flat to the ground, and prayed with such vehemency, that he scared all the assistants out of their wits 
b Our Quakers these men's Apes.  Then rising, as it were out of an ecstasy, I have seen (said he) God in his Majesty, and have spoken with him. I was wrapped up to Heaven, than I descended into Hell, and there searched every corner; the great day of the last Judgement is coming: and thou (speaking to one of the company) art cursed for ever 
c Cursing common with our Quakers. , thou art not good enough for Hell, thou shalt be cast into the bottomless pit 
d Learnedly spoken. . Then the poor condemned man fell on his knees, craving pardon, and the Prophet pardoned him 
e Pope like. , and announced him a full remission of all his sins. Again in the night they met in the same place, the Women having left their Husbands a bed. After four hours spent in prayer and teaching, the Prophet 
f The spiritual pretender is mad, and the people given up to strong delusions.  be armed, Cap a pe (for in these Canonical robes he preached) first, put off his head-piece, than his corslet, than his sword, than his garments and his very shirt, and throweth all into the fire: then he commanded the company in authority of a Prophet to do the like, and so they did, Women and all, leaving not so much as a hair-lace to tie up their scattered hair, no covering to the body, no shelter to shame; for so was the Prophet's pleasure, that they should cast away all that came out of the earth 
g He forgot whence himself was. , and burned it as a Sacrifice of sweet savour unto God: yet you may think that the burning of so many , yielded not very sweet savour; and it was such, that it awaked the Mistress of the house, that knew nothing of this meeting, and made her rise to seek where the burning was, for that smell made her afraid that the fire was in her shop, which was of woollen Drapery: being come to the place, she saw eleven naked 
h Adomites not novel.  bodies, and the Prophet commanded her to put off her , and set them in the fire, which she did: then the Prophet commanded them all to follow him, and do as he would do, and so rushed into the street, stark naked 
i These things would be incredible, but our times have put them out of doubt. , and all his Disciples after him, running and crying horribly through the Town; woe, woe, woe, the Divine Vengeance, the Divine Vengeance: whereby they put the whole town in an uproar, the people thinking that the town was surprised by some enemy, they were all taken but one Woman that slipped out of the way, and were brought to the Magistrate, and as they stood naked 
k The Devil makes hard hearted, and bold of face, past grace, past shame.  in a full Court, they could never be persuaded, neither by commands, nor threaten, to put on garments, which, were offered them, saying, that they must have no covering, for they were the naked truth. They were kept a while in prison, till the great conspiracy, two months after, and then were executed: the Mistress of the house where the Conventicle was kept, was hanged before her own doors.  
In March, a thousand men of that Sect, came out of Hainault to Holland, and were repulsed in time before they gathered more strength.  
The same month, three hundred Anabaptists fell upon the Monastery of Bolswerd in Freeze, rifled it, pulled down the Church, and trampled the Eucharist under their feet. George Shenk a great man of Freeze, hearing of it, gathered presently a considerable number of his Tenants and Neighbours, and met the Rebels, offering impunity to all but ten. They answered, that they would all live and die together, and so they did; for they endured a Siege in the ruins of the Monastery, where they were all killed or taken, and executed after, saving only threescore and two men that fled.  
The frequent seditions in all parts of Holland were hardly repressed with frequent executions, for John Geles was raising seditions from City to City, to frame a party for his King. A cunning plotting projector he was, and by his leading the Monastery of Bolswerd was t●ken; his intent was to go with his troop to Munster, and gather more strength as he went: But being defeated by George Shenk, he fled to Amsterdam, changed his name, and went for a Merchant; for by the several confessions of many that were executed for Sedition, the name of Geles was known, and grown famous for the prime author of all the factions of Holland and Freeze.  
In that City he found many fit subjects for his delusions to whom he told wonders of the new Kingdom of righteousness at Munster, their liberty of life, their pillaging of Churches 
l Dulcis edor lucri ex re qualib●t. Ga' ne gains follower's. Disciples enough, if any thing to be got. , and enriching themselves with the substance of the ungodly, and of the great designs of their King, and the prophecies of the propagation of his Kingdom in the world.  
By such discourses he filled the minds of the people with a frantic zeal, and made them long to be fingering of the Chalices and Plates of Churches and rob the Silver and Gold of the Egyptians. There was then on Henry Goethbelit in the Town, a proper strong man that had much followed the Wars, and had got a great reputation of Valour: this man was won by the Anabaptists, and made by Geles his associate and partner of all his Counsels.  
And because Geles was in great fear to be known by his right name (for the only changing of his name by the Laws of the Country was punishable by death) he was persuaded by his friends to go to the Court of Brabant, and there confess his fault, and buy his pardon (which he might well, for he had brought a great sum of money out of Munster) and then return and converse freely and openly, with his own name, and have more liberty and opportunity to bring his designs to action.  
He went then to the Court, where Queen Mary of Portugal, sister to Charles the fifth, was Governess of the seventeen Provinces, and sped so well, that not only he obtained his pardon, but got a great trust in the Court, promising to deliver the City of Munster to the Emperor. To that effect he got a Commission under the Great Seal, with a good sum of money, to leavy Soldiers for that service.  
Having thus cozened the Court, he returned to Amsterdam, to cousin the Magistrates, who seeing his Commission, and the greatness of the design, would emulate the trust reposed upon him by their Superiors, and shown him much favour; he took his lodging in the Spanish Ordinary, consorted with men of that Nation and Religion, gave fair words 
m With fair speeches. Paul Bom. 16.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to all, which made the Magistrates secure, and himself unsufferable.  
He made such use of that liberty, that in a short time, he had contrived a most politic enterprise, to make himself Master of the City. In a night meeting, he announced to his brotherhood the Oracle of Henry Hilversum, that God had given to the King of Zion Amsterdam, Wesell, and Daventer, for the first-fruits of his reign over the world, persuading them that to invade Amsterdam was an easy matter, having but to do with a few idle Bellies, and that they had a fair opportunity at hand, to kill them altogether in the Townhouse the twelfth of the instant May, a day kept festival by ancient custom, by the society of the Cross, who used to make a great Feast at night in the Townhouse, and invite all the Magistrates, and men of means of the City, and there to spend most part of the night in drinking, and looking upon fireworks: That day than was designed for the enterprise, and their enemies noted and designed for the slaughter, and the richest houses already shared amongst them: they appointed for the signal of their rising, the ringing of the Bell in the Townhouse: Before they parted, John Geles gave to every one a Ducat for a bond of society and secrecy. He and Henry Goethelit were to be the leaders.  
The appointed night being come, some Anabaptists were up before the signal, which the rest looking for, stayed so long, that the enterprise was disappointed; for the same day the Belrope was taken out of the way by a drunken fellow, yet by an admirable providence of God 
n God above all, rules over all, so may England , watching for the safety of the City, and so there was no ringing, and no great meeting: The Magistrates and the society of the Cross, hearing that the Anabaptists were up in arms, left their sport and went home. Yet the Magistrates were so long consulting, that they were almost surprised by their enemies, who rushed with Colours flying, and Drums beating, into the Townhouse, and killed some of the Sergeants and Waiters, and made the Masters that went before, to go out of their Alderman's pace to save their lives. Then coming to the great place where the Bonfires were burning, they overthrew them, that they might give more terror, and shoot undiscerned upon the multitude; they killed many in the dark with Bullets, which they had poisoned for fear of failing, and the Burgmaster Peter Colin being come to encounter them with a Troop of Citizens, was by them slain, and his men put to flight, than one Goswin, a man of great authority in the City, and one that had valour and skill in War, commanded that the streets should be stopped with great sacks of Hops heaped up to be instead of Gabions, against the shot of the Anabaptists: And because he trusted not in the fearful and unexperienced Citizens, he called Volunteers, to whom he promised a months pay for that day's service; by that means he got many that had seen War before, and made a gallant Company.  
The night being dark, he could attempt nothing till day, only he took an order that all the ways to the market place (where the Anabaptists stood in arms) should be stopped, and that the rest of the people should keep at home without noise: this order frighted the Anabaptists, seeing no hope to be assisted by their brethren, who for want of the signal of the Bell were not come, and now it was too late for them to come, the ways being stopped, and having lost the first opportunity of the fright of the people, who now were come to themselves, and stood upon their defence. Then Goetbelit said to Geles, this was my fear, that beginning this enterprise with so few, we should come short of it (for they were not above forty) now all that we have to do is to die like men 
o They could not as Christians.  Nay (said Geles) if you will believe a Prophet, we shall be Masters of the City before to morrow ten of the clock: then they sung 
p Now against singing.  Psalms all night, at the break of day, the people perceiving them, began to shoot at them, which made them retire into the Townhouse, and there keep strong; the people brought Ordinance before it, and were ready to have battered it down, but Goswin would try first to assault the door, which was done with effect, although the Anabaptists fought it out stoutly, and but twelve of them were taken, the rest were killed, & Goethelit one of them. John Geles that would by any means cousin the hangman of his fees, got upon a little Steeple where the Town Bell hung, and gave a fair matk to the Soldiers below, who shot him thorough, whereof he fell down dead into the place. The prisoners were executed and some more of the town, and some living without the gates, who hearing shooting of guns, were come to pillage the City, supposing that it was taken. Two women were hanged, and two drowned for poisoning the Bullets; many more since were executed, and amongst others some of those that danced that Antique Masque of naked Men and Women, and a Woman and her Son, for receiving James of Kemp, contrary to the order of the Magistrate. For it had been proclaimed in the Town, that whosoever should harbour him, and not discover him before night, should be hanged at his door, but he that should discover him, should have a great reward. He was found hid in a heap of turfs, and executed with ignominy, having a two horned Mitre on his head, because he played the Bishop. His tongue was cut off, wherewith he had preached Sedition, and his hand wherewith he baptised without authority.  
A little before the great plot, fourteen had conspired when a solemn procession should go over the bridge, to throw the Eucharist and them that carried it, down the bridge into the water, the plot was detected, and the Authors executed.  
John Geles had warned three hundred men of Iselswin, to meet him at Amsterdam, three or four days after the intended enterprise, intending with that Garrison to keep the Town; They came near it, but hearing how matters went with their brethren, they dispersed themselves presently, and returned home by several ways: He had appointed more 
q In wickedness.  brethren from several places, to come at a certain day; but they hearing the ill success of their tribe, took their way into England, in two Ships, and here it seemeth they have stayed ever since.  
And now the heart of that Faction was broken in all the Low-countrieses, for they left not searching and executing in every City, till all that Generation was exstinct or brought so low, that they left plotting. Ten years after, some relics of that Faction would offer to stir at Leyden, the Authors being taken and examined, confessed that the Anabaptists had chosen a King, who was not crowned yet, and was to succeed john of Leyden, and another to be his high Treasurer and that both were at Utrecht. Both were apprehended, and kept some months in prison. Among other exploits of that elected King, he had brought his Wife into a Wood, and there killed her, that without interruption he might lie with her daughter, and had lately cut a young wench's throat lest she should detect him; good store of Plate was found in his house, most of it Church Plate: It seems that party began to make a stock for a new Kingdom, the King and his Treasurer were burnt. That was the last spark of that faction till our times.   

CHAP. 6. Of the Anabaptists of Switzerland, and other places.  
THE South of Germany, was not free from that Sect, at Zurick they began to pick a quarrel with 
a Their great quarrel it against them.  Ministers, who did their best to reduce them with reason and mildness: for eight or nine weeks together, they conferred with them every Tuesday, and being overcome in dispute, they fled to Revelations, their ordinary sanctuary, falling into a Trance bafore the company, and when they waked out of it, saying that they had a Revelation that the doctrine of Zuinglius was damnable, and Anabaptism holy, and that the day of Judgement should be within two years. Daily they prophesied in the Marketplace, girded about with a rope 
b The due desert of such.  or a with, calling the chief Minister of the place (john Gastio) the ancient Dragon, and his Colleagues the heads of the Dragon; boasting of their holiness (which consisted much in the reaching the rich men community of goods) and crying in the streets, woe, woe, woe, to the City of Zurick; some went so far, as to give forty day's time to Zurick as jonas did to Nineve, after which it must bdestroyed. After a long patience of the Magistrate they were put in Prison, where they were again convented in conference by the Ministers, and many times conducted by their Keepers to a public meeting, where all the people might hear the conference. Finding themselves short of reason, and confuted by Scripture, they would answer, that what they could not prove by Reason and Scripture, they would prove by their blood. Thus ten conferences were held, and two of them in the Church, every conference lasting three days, where they got so much discredit to their cause, that the number of their Sectaries decreased much, and the Senate proclaimed, that if any should re-baptize such as were baptised already, he should be drowned. And so many were baptised the third time, and Zurick was in peace.  
The Genius of that Sect was every where alike, for they went from City to City where they heard that reformation was received, (not to any Popish town) and wheresoever they came, they presently troubled the State, and filled all with clamour and sedition. By them was the town of Walzut miserably ransacked, and all the Inhabitants driven away out of their possessions: The like they were like to have done at Worms, at Au●burg, at Bazel, at Shafuse, at Berne, at Lucerna, at Passaw; I will not weary the reader with all these passages, their actions at Munster and Amsterdam, are sufficient to give a Character of that Sect, and I aim at no more, Crimine ab uno, disce omnes; I will add but a few more of their maxims, and some passages of their behaviour; observing no order of time, for my authors observe none.  
It were an endless task to rehearse their several errors, which because all among them were Preachers, could not but multiply in infinitum: They held among other things, that rebaptised men cannot sin, because they are Gods children; that all Ministers that hold Church-livings, are from the Devil: that the Apostles had nothing proper, but went from house to house; some would say that they had no need of the Lords Prayer, because they prayed by the Spirit; many denied the Godhead of Ch●ist 
e Arrian-Anabaptists.  and for that two were executed at Neufcastle. In Moravia especially that opinion was received, which Country because of the looseness of the Government swarmed with Anabaptists, and was cried up by the Sectaries of Switzerland and upper Germany, for a land of Promise, and thither many of them removed their household, when they found themselves repressed.  
One of them committed a notable imposture, In the night time he put a great number of Fishes in a foul puddle, where the people used to wash Horses, and in the morning he Prophesied, thus saith the Lord, cast Nets in this Puddle, and you shall get good Fish, a thing incredible, for never any Fish was seen there. But at his word, his Disciples cast the Net, and enclosed multitude of Fishes, so that the Net broke. Thus the profane Rascal would imitate the miracle of Christ, and God in his anger gave efficacy of error to that false miracle which deceived many.  
By Basel there was an uproar of some Villages who would have three things, abolish all Tithes, pull down all Magistrates, and kill all the ungodly, but they were stopped in time, and disbanded and fined. The ground of these attempts of the Anabaptists in so many places, was a 
f That Dream is not yet fallen asleep.  dream they had of a temporal Kingdom of Christ, with whom all the godly should reign in Earth without any infirmity of Body or Soul, all God's enemies being destroyed first, for all Ambaptists were and are still Chiliasts, expounding literally that Kingdom of a thousand years, of Rev. 20.6. to be a temporal Kingdom. That fancy put many of them out of their wits, all the Histories that speak of them, relate many examples of their looking seriously for the coming of the Lord upon such a night, being warned by Revelation, which made them fast and pray that night, and put all their businesses out of order.  
Much conference they had with the Angel Gabriel, and one of their women, a very poor one, saw him to her thinking, in a vision, bidding her to lay the cloth, and invite her neighbour, and that God would send her Manna and Quails from heaven, but none came, and the Neighbours put up their knives, and went home having had long graces, but no meat. Another woman had a revelation that God would keep her alive without meat, and she fasted to death.  
Under pretence of childish innocency, they played many mad pranks, one having kept his excrements in store many days, poured it into the street, and turned himself naked into it, saying for his reason, that unless we be made like little children, we cannot enter into the Kingdom of heaven. Others for the same reason, would ride naked upon sticks and hobby horses like children, in great companies, and women would run naked with them, and then in pure innocency they lay together, and so in the end it proved children's play indeed. 
g As the Quakers in Colchester.   
Mad feats might have been suffered or repressed with mild courses, but their general design to pull down all Magistrates, and kill all the ungodly, that is, all that were none of their sect, provoked the just severity of the princes and Commonwealths against them; and for 20. years, many thousands of them were killed, burned and drowned, till their relics were so contemptible, that they were let alone for compassion.    


Chap. I. Of our English-Quakers, name and practise.  
YOu have heard a sad story from abroad, 
a L. 1. of t●e Anab ptists.  acted in the theatre of Germany, which surely hath not been taken notice of, without detestation and amazement.  
Now 
b ● 2 of the Quakers. The end of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  we draw nearer home, and come to give in a brief account of somewhat done in our land, and in our times.  
All to one and the same end.  
viz.  

1. To caution thee, that thou be'st not deceived.  
2. To excite thee to be thankful, if thou still standest in the truth, steadfast, and immovable, rooted 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Th' it name 〈…〉 They own 〈◊〉, but are so cal●●●. 〈◊〉 Gi●●● 〈◊〉. & T●ld●rry, c. 3.  therein.  
3. To provoke thee to pray, for the purity, establishment and peace of God's Church, the eyesores of the Devil, and vexation of his instruments, but the desire, endeavour, and joy of the natural sons of Zion.   
Of late years, under the Sunshine of too general a toleration, there hath sprung up a sort of people, generally called Quakers from the quaking and trembling of their bodies, 
How they justify Quaking. Answ. to Westmoreland position. p. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ.  in a very strange and uncouth manner, when (either really or pretendedly) acted by another spirit (d) than their own.  
For the justification of it, they abusively allege (e) those Scriptures that mention any thing of quaking, or trembling in the Saints, at any time, or upon any occasion:  
Not considering, 

1. Tha● some speeches are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hyperbolically spoken.  
2. And others intimate to us the extraordinary operations of the Holy Ghost.    
But they think it sufficient with empty sounds, to deceive the simple 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  they themselves in the interim, enervating ad placitum, when they please, the sacred authority of divine writ, as shall afterward be made manifest, 
g Ex ore adversarii 1. Their assemblies   
1. Their Assemblies] they hold without any difference of time or place, but as opportunity offers in them; formerly a great part both of their Men and Women did extraordinarily quake, even to the dread and affrightment of the 
‖ See c. 1. example 1. & elsewhere Westmorl. petition, c. 11. 2. Language. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  beholders, but now more rare and seldom.  
2. Their language] to themselves peculiar, so that by it they may be known, in a small matter they pretend much conscience, and put much in these little words thou and thee, 
* There is a Book in defence of it called The pure language of the Spirit of truth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but if a little provoked than they show their tongues to be set on fire of Hell, railing, cursing, and blaspheming, yea damning them with whom wrathfully displeased, 
k As will appear c. 5. example 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which evidence they strain at a Gnat, and swallow a Camel, their mouths so narrow that you cannot pass, and yet when moved, their mouths are full 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of cursing and evil speaking this is legible in printed characters, their phamphelts will sufficiently show it.  

3. Behaviour.  3. Their behaviour is, hail fellow well met: and though they have a show of humility, yet are they big with swollen pride; for as if neither God nor Nature nor State had made any difference of persons, they will uncover to none, nor give any titles of Honour, witness their proud, sullen, and clownish behaviour, not only toward persons of a lower rank but before Magistracy itself.  

Their reason. Answered. . Upon the pretence of calling no man Father, & that they may not be guile y of worshipping the creature, many of them being willingly ignorant 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of the difference between cultum divinum & civilem, divine and civil honour.  
2. Others (the more ignorant of them) being misled by misunderstanding the language and scope of Scripture.  

N. B.  Yet this is remarkable, when they should not, they will strangely allegorise; I wish origen's mischance do not befall them.  

4. Their food and raiment.  4. Their food and raiment] too abstemious in the first, and almost sordid in the last, sometimes fasting many days; 
* ●. Naylor. Parnel.  at other times living a long while on a little bread and water, going in any mean habit, without (as we use to say) welt or guard, no Alas, Cuffs, Hatbands, etc. taking an occasion hereby the more to inveigh against gluttony, drunkenness, pride, 
The reason.  covetousness, etc. That by this means they might gain a great opinion among simple well minded people, who consider not that the Devil doth transform himself into an Angel of Light 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and suits his temptation as may best suit with them he hath to do with, that apt we are to seek a righteousness of our own.  

5. Pranks See Gilpin c. 2. & Tolderrys story, c. 3. Church disturbers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  5. Their pranks) may well be termed mad pranks, many times so far from (quod decet Christianis) Christianity and reason that they have not in them aliquid humanitatis what becomes reasonable creatures.  
And theref re, because they cannot bare them out by such principles, they betake themselves to, 1. occult revelations. 2. the operations of the spirit, 3. the voice of God within them; so fathering on the most High what they dare not on nature be low, and what natura naturata, nature abhors, they make to be pleasing naturae naturanti to the God of nature, so that they may fitly be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unreasonable ones.  
1 Great disturbers of Church assemblies] both their men and women, interrupting Ministers in the midst of their preaching, contradicting and blaspheming (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
The women, who should be clothed with modesty, and are prohibited by Apostolical in iunction 
p 1 Cor. 14.35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 ●i ●. 2.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to speak in the Church, denuding themselves of all shamefacedness, with brazen faces vent their brain sick fancies under pretext, of impulsion of the Holy Spirit.  
1. This they do in the greatest assemblies.  
2. In ways disorderly] as if God himself were the author of 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  confusion.  
Yet many times so far can they imprison their pretended impulses, as to abstain, when they may otherwise incur the penalty of the Law, 
N. B.  by speaking to the disturbance of holy performances, consulting their own safety rather than venting what the pretend to be impulsed unto, impellunt impulsum they force the impulse.  

2. Go naked.  2. Go naked] frequently in the streets 
q instances divers afterwards. Chap. 5. Proof Answer.  exposing their nakedness to public view, and bolster out their immodesty by the Prophets going naked; as if they had  
1. The self same warrant.  
2. And the Prophet going as naked as themselves with the discover● of his shame, yea, men and women have appeared so in the public Assemblies on the Lordsday, neither being restrained, 1. by the holiness of the time, nor 2. having respect at all to divine Ordinances, nor 3. society of the Saints, altogether unmindful of that of the Apostle that would have the women to have a covering on their heads, because of the 
r 2 Cor. 11.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 11.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Angels, but as if the holy God would have his holy Day, Ordinances and Assemblies affronted with that which puts nature itself to the blush, they weigh not, we have no such custom, when they tend not what nature itself touches.   

CHAP. II. Of John Gilpin of Kendal in Westmoreland.  
BUt that you may not be served up and put off with a general information only we shall be willing to take the pains to give you some account of particulars, 
L. 2. C. 2. Of Gil, in.  and begin with three that have made themselves known to the world, 
C. 2. 3. 4.  viz. Gilpin, Tolderry, and Naylor.  
1. John Gilpin 
Gilpin Quakers shaken, p. 2.  of Kendal in Westmoreland in May 1653. went to a meeting of the Quakers at Richard Newberies, where Christopher atkinson's 
a A notorious Q●aker.  drift in his speaking was to deny all ministerial teaching and ordinances, 
b Well struck at once.  and that we ought to become as if we never had learned, and to be taught of God within ourselves by waiting upon an inward light] after which he was afraid to read any good books or hear any Minister or to remember any thing which he had learned out of God's word.  
Going a second time to one of their meetings, he had some conference by the way, in which Robert Collison 
c A Quaker  affirmed that Christ had his failings 
d Yet they must be perfect. p. 3. f. 8.  for he disinherited God on the Cross: he that then was Speaker persuaded the people to hearken to a voice within them, after which he resolved to wait for the manifestation of these things in himself.  
A third time he spoke to them at your meeting that he would not join with them, if they were of Collissons mind, to which some of them (alter much whispering) 
There is cunning in daubing.  answered negatively.  
At a fourth meeting Atkinson was speaker, when he spoke much of the experience he had from God from the light within him, which light Gilpin not finding was much troubled, yet expected the appearance of that light, and earnestly desired that he might fall into quaking and trembling.  
After his departure from them, walking in his chamber he began to quake and tremble so extremely that he could not stand 
* No standing before the Devil but in God's strength  but was forced to fall upon his bed, where he howled 
* Much of the same in others, hereafter.  cried in a hideous manner to the great astonishment of his Family: when he had thus continued about half an hour, he ceased from howling gradually, after which he risen rejo cing, thinking now that he could bear witness against the Ministers as false Prophets because he never found such effect under their Ministry.  
Going to bed, he was much troubled all that night with dreams concerning his condition, 
p. 4.  and ●a● a discovery of his sins 
f The Devil will come and discover as serves his turn.  in particular, especially of his covetousness: afterwards awake and thinking upon those dreams he sensibly perceived something (as he imagined) lighting upon his neck, and giving him a great stroke, which caused much pain, & after that another, third, and fourth, which stroke less than the former and lower down till it came to the middle of his back, and then he thought something entered his body which he persuaded himself to be the spirit and heard (in his conceit) a voice within him, it is day, looking up he answered, yes, the voice twice replied as certainly as it is light, so certainly shall Christ give thee light.  
After this he continued two or three days waiting for further discoveries, sometime wrapped up into excessive joy, and again exceedingly dejected with fears of his condition, whether really good or under delusions: yet still waited and walking into the Garden, lying down on the ground with his face to the earth, his right hand began to shake, so as he could not hold it still, 
g Acted.  whilst he was wondering what the meaning should be, apprehending himself to be shaken by the hand, he was brought into a rapture of joy, 
h All joy is not heavenly.  imagining it to be a figure of his marriage with Christ, than he was raised and set on his feet, again turned and laid on his back at which his sins were particularly brought to mind, 
* Remember our sin, God, Devil, Conscience.  and at remembrance of every sin, his hand was carried round about with giving a pat on the ground and then he imagined he heard a voice saying, now such a sin is mortified; 
i A poor mortification.  of which being persuaded, 
k without ground  the power he was acted by permitted him to rise saying, Ask what thou wilt of the Father, and he will give it? he replied, he knew not what to ask, but desired that power to teach him, he bid him ask wisdom whereupon he desired also that God would give him such things as were most for his glory and the good of others, the power answered that his request was granted, and that he should be endowed with the spirit of prophecy and singing praises to God.  

p. 5.  Herewith being satisfied 
l Small satisfaction.  he went to the fifth meeting, where Atkinson being Speaker, he was much more affected 
m The stirring of affections no true sign of edification.  then formerly; after he had done, Gilpin being ready to go away, the wife of the house took him by the hand, and wring it very hard, bade him sit down again, which he did, and presently John Audland 
Quakers of whom c. 11.  stood up, saying, Cannot ye watch one hour? etc. In the time of his speaking Gilpin was drawn from where he sat, and thrown upon the ground, in the midst of the Company, where he lay all night; all which time his body and all the members of it were in motion, being turned from his back to his belly and so back again, several times, making 
Christum non crucum abhorret diabolus. p. 6.  crosses, continually with his legs one over the other, his hands were carried too and fro on the ground as if writing; in which motions (he saith) he acted not in the least, but was altogether passive.  
He was persuaded 
q persuasions without ground lead men into a fools paradise.  it was the immediate power of Christ, and heard (he thought) a voice, that that writing with his hand upon the ground did signify the writing of the law in his heart. Having lain all night upon the ground, as aforesaid, the power moved his hands to his head and laid them on the top thereof, fast closed together; whereupon he heard a voice, 
r Vox & praeterea nihil.  Christ in ●od and God in Chri●t and ●hrist in thee; which he was compelled to sing before the company, in a strange manner, with such a voice as was not naturally h●● own; he sang also divers phrases of Scripture, given into him, after which he was raised from the ground and set on h●s feet by the power within him, which bade him be 
s A great show of humility may consist with a great deal of pride.  humble, and brought him down again upon his knees, and with a whispering voice said; stoop low, low; and having stooped near the ground with his face, it said, Take up the Cross and follow me: arising, he was led out of the house to the river, and thence into the town, drawn down the street, and caused suddenly to turn to a door (himself not knowing who lived in the hous●) two of the company following him all the time, and seeing him go to the door, said, whither wilt thou go? this is the Fiddler's 
t A merry Devil.  house: he answered, whose house soever it is, Christ 
v How far wide when the Devil taken for Christ.  leads me hither; and therefore I must go: 
w Needs must when the devil drives.  Whereupon his hand was carried to knock, and he commanded to say, behold, Christ stands at the door and knocks. The Fiddler opened and Gilpin was led into the house not speaking to him, where his hand was carried to a Bass-viol hanging up, he took it down and began to play upon it, and was immediately compelled to fall a dancing, hereupon he questioned the power, to which the voice, replied, this is not because I love Music, for I hate 
* Enough to show it was the Devil, for if he did not he lied if he did, not God,  it; but to signify what joy there is in heaven at thy conversion, as also wha● spiritual motion thou shalt have hereafter Then he was led out of the house into the street, and through the town, being moved to proclaim as he went, I am the Way, the Truth, and the Life; after which he was brought to his home, Will. Dodding, going along with him, acknowledged that he had no power to leave him at the time, being at home he was cast on the ground, and caused to make circles round the house the power telling him, 
p. 7.  that he was putting off the old man; his hand was carried to take up a stone on the floor which to him seemed to be in the fashion of a heart, the voice telling him, that Christ had taken that stone out of his heart, 
y What is poor man when deluded.  & given him a heart of flesh; and his hand was moved to hold it out to the Spectators, and his fancy to say, Except ye see signs and wonders, ye will not believe; and throwing the stone amongst them, he said, low here is my heart of stone, afterwards being cast upon the ground on his back, the voice spoke, thou shalt have two Angels to keep thee: whereupon two Swallows came down the Chimney and set upon a shelf over against the place where he lay and he cried to by standers my Angels my Angels, 
* Poor man if no better kept.  he held out his hand towards them, expecting them to come to him, but they went up the Chimney, though both the Doors and Windows were open.  
He was carried out of the doors, by the power upon his Hands and Knees into the street, which his wife and others laboured to hinder, but he told them he would leave all to follow Christ, in that manner he went up the streets thinking he bore a Cross on his neck, and continued in this motion, till some pulled him out of the mire & dirt and by force carried him into the house, whereupon he was moved to point to one of them that brought him in, and to say, Christ points at thee, thou art a wicked woman and hast hindered the work of the Lord. Then the voice asked him where his Cross was telling him he had scattered it, whereupon he was moved to make a Cross with his finger on the floor and forced to set his head upon it, playing topsy turvy, 
* Poor man the Devils May game  thinking than he had taken up his Cross. In those actions he was kept along while having many Scripture expressions given in, to the admiration of all that heard him, sometime he was forced to leap and dance, this expression being given into him, now have I finished the work which thou gavest me to do, 
z You see whom & what the Devil delights to abuse.  thinking his redemption then fully accomplished: but his joy continued not; for he was cast down again, and the voice told him, he had offended God in attributing that to himself was proper to Christ 
a Good but not to a good end.  whereupon he was cast upon the ground and lying on his belly he was forced to lick the dust, & his hand carried extraordinarily upon his head, having a voice given him, that no sin must go unpunished, so creeping up and down the house he heard a voice, where is thy Cross? upon which looking aside, he thought he saw a rose hanging in a thread, which with his hand, he put behind his neck, he was kept in this posture all the day, when many Quakers came into him, who spoke, be lowly, mind thy condition and hearken to the voice within. His strength being almost spent and his body much consumed by continual restlessness, two Quakers offered to watch with him that night but he refused, after this he began to question 
b As well he might.  whether the power he was acted by was Divine or Diabolical? whereupon he was struck with fear, and his hand was carried to take up a Knife, which done, his hand was carried towards his throat, and the voice said open a hole there 
c John 8.44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and I will give thee the words of eternal life; whereupon he answered, what with a Knife? and so threw it away, his wife in the next room hearing him, 
p. 9  came out and desired him to go to bed, which he did, & in the morning, he thought a devil went out of him, at which instant he roared most hideously, crying, now is the Devil gone out of me: at which instant he and his family heard it thunder, (though none in the Town beside) which made him think it was the Devil, soon after the same power came and told him, that it was Satan that had possessed and led him heretofore, but now Christ was come, and he had cast out Satan, and convinced him, that what ever he had done was in obedience to Satan, and that as he had served the Devil before in his , so now he must undo all, only in his spirit in obedience to Christ, which rising he immediately endeavoured, going into the street in his shirt, but being stopped, the power told him that he must be carried into the house with four women, or else he should perpetually stand there like a pillar of Salt, so he was born in by four women who carried him into his bed, than he hold them he had been doing the Devil's work before but to day he must the work of Christ: and pointing at a woman whom he had pointed at before said, the Devil told me yesterday you were a wicked woman, but now Christ's tells me you are God's servant, the woman being departed, he fell to acting in his shirt upon the bed, as formely on the floor, playing topsie turvy turvy from one bed to another, and the power bid him not fear, for he would give him strength; and after this, that the Devil had the other day commanded him to bear the cross, but now Christ to lay it down for Christ takes no pleasure in crosses, nor would have him worship them as yesterday; the Devil made thee yesterday to lie on the ground, but now I have provided a bed; giving in this to him, my yoke is easy, 
p. 10.  promising also to give him, bread of life to eat, and water of life to drink, and that out of his belly shall flow waters of 
d The Devil is wont to promise more than he can do.  life; whereupon his teeth were caused to move, and he thought he felt in his belly a flowing of waters; he was also persuaded that yesterday the devil's angels had waited on him but now Christ's; whereupon he saw two butterflies 
e Goodly Angels Swallows and Butterflies.  in the window, to which his hand was carried, & having taken one, he was moved to put it into his mou●h, and did swallow it; then he took the other and was moved to put it into his throat, the power telling, it should utter this, saying, nothing is impossible to them that believe. After this, he was caused to make circles on the bed; whereupon he began to think, it was not of God, and so began to resist, and thereupon fell into great fear, crying, 
* High time to cry out.  Lord what wilt thou have me to do? the power told him, that it was too late to cry unto God for sentence was already pronounced against him; whereupon he was convict the Devil had deluded him.  
After a short space, the power again told him, that it was a white Devil had deceived him the latter time, but now Christ was come indeed and would cast him out, 
f As much as before.  whereupon he took that Devil to be cast out, after which as he lay in his bed, all his members fell a working as if the pangs of death had been on him, the power telling him, it was the pangs of the new birth, and that Christ was new born in him▪ lying in that condition a whole day, the power persuaded him, that he should work wonders, and cast out Devils in his name; soon after two Quakers came to him, to whom he told he had two Devils cast out of him, but now Christ was in him of a truth 
g How uncertain when misled with voice light within.  then the power, I was crowned with a crown of Thorns, but I will crown thee with a crown of Glory, and bade him as a figure thereof to set his fi●t upon his head, 
h A glorious Crown.  and it should appear to the standers by as a glorious Crown, than said he to them, what do you see? 
p. 14.  being Quakers they turned their eyes another way, the power teliing him 
* The devil never wants an excuse.  that they saw the crown on his head, but were so taken with admiration that they could not express what they saw, and bid him tell one of the Quakers present, that he had a Devil in him, and that Gilpin, should have power to cast him out; whereupon he said, O! thou hast a Devil in thee the power told him, that Quakers should Quake and tremble, 
Gilpin.  which immediately he did; the power bid him speak to him, to fall flat on the ground which he did, and after a space risen, and he asked him whether the devil was gone out of him? to which he gave no answer but the power told him, the devil was ejected, the same also told him, who (of those that came to see him) had Devils, who not, and that his wife and mother had devils in them, but he had power given him to cast them out.  
After that he began to question whether this were Christ or no, whereupon the Devil discovered himself telling him, that all this while he had been serving him and blaspheming God, and now it was to late to repent; whereupon he was brought into despair for a time, 
The devil will not always be an Angel of light.  at last he began to desist from harkening to the voice within him, and apply himself to God in Christ, whereupon he was presently in a great agony, and sweat, and so continued all night, somewhat more cheerful in the morning, yet not finally resolved to desert that way, he was again assaulted by the power telling him, that now the Devil was finally cast out of him, and that the room within him must not be left empty, but that Christ must come and have the whole and sole possession or else Satan would return & reenter with seven other Devils worse than himself, telling him that he was Christ, soliciting him to entertain him, he resisted for a time, but to persuade him he represented to his memory most of the remarkable passages of his life, told him how long he should live, and when die, and that he would strengthen 
* Of the Devils renewing strength see Tolderry case c. 5.  his body, and caused him to rub his body with his hands at which instant he conceived he received strength, and his members to be more in substance then before, with divers other passages, promising him prosperity in the world, and speaking behold a man that hath told thee all things that ever thou didst, is not this the Christ? whereupon he was persuaded to embrace this power thinking it was Christ, whereupon he was sensible of a working throughout his whole body, which soon ceased, and then his thought his condition good and Christ to be really in him. Afterward this power told him, that he had highly offended God in all his former passages in giving way to Satan and that he was guilty of all sins, except that against the Holy Ghost, but that he did it ignorantly, and therefore he had pity on him, he was further persuaded by the power that he should lie seemingly dead, which he did, not daring to stir, till the power moved him; lying thus a while, the power began to move one of his legs, and then the other, after that his hands, and then his head; at last his whole body, causing him to sit on his bed, telling him, thus should his body be quickened and raised at last day; then the power told him, that he must put off his shirt and cap and napkin about his neck, saying, that whatever was about him was polluted, and that he hated the garments spotted with the flesh; whereupon he pulled them off, and threw them on the ground, saying, 
p. 13.  that he hated the garments, spotted with the flesh; the power also told him, that all his bonds were broken, and his cords loosened, and that Christ had set him free. Whereupon calling for a clean shirt and other linen, he risen concluding himself in a good condition, but being up, finding himself no better, his body rather weakened, he began to see he had been deluded; whereupon he was struck with fear, and walking into the Garden he thought one while the Devil would pull him into the Earth, another while into the Air, so that he was afraid to continue abroad, and came into the house and suspected every thing he heard to be the Devil waiting to fetch him away; In this perplexity he began to consider how he had offended in rejecting reading, hearing prayer; and therefore it was just with God to leave him to delusions. 
k This the fruit of harkening to a voice within.   
This Relation is not testified only under his own hand, but by several of known fidelity, living in and near Kendal. 
p. 14. p. 15.   
Christopher Atkinson of Kendal in a Pamphlet wherein he pretends to answer Gilpin, denies not the matter of fact, but charges him with drunkenness, and returning to his former filthiness, which is a notorious falsehood; 'tis true, there was information given in against him for drunkenness by a Quaker to a Justice, one of their own Faction, who sent his warrant for him; but Gilpin ignorant of it, was absent, being called to serve in the Garrison of Carlisle, but did not fly as that Pamphlet reports. Some of his friends examined the matter further, and told his accusers it was a forgery; to which some of them answered it was not; for he was drunk with 
l Bare proofs  sin, and this was all, that any of his Adversaries would undertake to justify.  
To clear Gilpin, there were two testimonies signed by men of unquestioned integrity, acquainted with him  

p. 16, 17.  1. Whereas several Quakers have aspersed John Gilpin, as guilty of drunkenness and other licentious practices, These are to certify that we have taken special notice of his Conversation, during the time of his abode with us, and have found it to be not only Civil, but suitable to the Gospel.  
2. Whereas John Gilpin is traduced to be scandalous and tainted with drunkenness and other lusts, These are to certify the contrary, and that he is to our knowledge, one that walks soberly, humbly, piously, and without reproof, not in the least guilty of those wickednesses charged on him; nor did we ever hear otherwise by him, but that he was virtuously inclined, and of a very tender Conscience.   

CHAP. III. Of John Tolderry.  
He hearing at a private house two Quakers, 
Foot out of snare, p. 3.  and observing their discourse, tending to the destruction of 
a In words  sin, was somewhat affected with them, and was persuaded to make further enquiry after the Sect; whereupon, after some observation, he concluded 
b Upon poor grounds.  these people were of God, sent forth, as witnesses from him against all others; but in regard of much strangeness in their way and bold confidenc● they had in judging he was not satisfied to comply with them.  
A short time following, 
p. 4.  being at a private meeting, there came in a stranger, who with an exceeding bold courage, cried aloud, Praises, praises be to the Lord for ever, who hath hid things from the wise and prudent, and revealed them to babes; and beginning at Genesis, he passed through the whole Scriptures, and turned all things into Allegories, and so declaring what meant by the first, second Adam, by the Fall, Redemption, etc. expressing with confidence, that searching of the Scripture was not the way to find out the knowledge of 
a John 5.39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 10.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Christ, but the turning the mind to WITHIN So after about an hours discourse with confidence, mighty powerfully declared with all seriousness imaginable, he departed, Tolderry with others being strongly affected; whereupon he was acted, zealously (b) to follow them, but he remained a time before he complied or made himself known to any of them.  
In the mean while, meeting with one of them that gave him to understand, that they were sent by Christ to preach the Gospel, by the same Christ the Apostles were, 
p. 8.  and that the person the Son of God which died at Jerusalem was not the Redeemer, 
c john 8.54.  but the redeemer was in every particular man, that light by which he was given to see sin, and enabled by it, if obeyed, to be redeemed from sin, and declaring of them much to admiration; he gave him notice the next day of their meeting, and the place with earnest invitation.  
When he came home, he went to prayers, & being mightily carried forth in that duty, very often before the times of their meeting, he looked on it as a sign 
d It is no sufficient s●g●, neither our prayers nor God's providence further than grounded on the word.  of God's pleasure he should close with them; so at the meeting, three of the chiefest were Speakers, whose matter and manner was more taking to him then the former; but especially the powerful o●eration of the 
e The heart may be much affected when littl● bettered, nay not at all.  prayer: whereupon he was moved to make a confession of himself with the owning of them in the presence of all the people, upon which he became subject to the teachings of a spirit 
f Evil enough.  in himself; the which being believed 
g But on what grounds?  to be the Redeemer, he was fully persuaded, that denying any thing in the least, it required he should not be redeemed. 
h A dreadful bondage.   
Hereupon he became subject to divers ceremonies, as not to Master any, 
p. 15.  nor to put off the Hat to any, 
i Ignorance the mother of such conscience  not to speak the word you but thou, not to use any Greetings, that bowing to a man was worshipping of him, 
k Very true but is there no worship but divine. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 N. B.  not to drink to any, to pull off his Points at knees, Bandstrings, Hatband, unnecessary Buttons, some of which he broke to pieces and threw away, burned divers Divinity books, judging they were the teachings of the Devil, Gen. 23.7. some made away, others threw away broken in pieces, having in charge the redeeming part of an estate for his Mother, which in a short time was in a fair possibility to be effected, was persuaded under pretence of self denial, to desist, by which his mother and many little ones suffered much; but so predominant was the power that he refused the least acknowledgement much more the performance of duty to any. 
l The Devil will let neither God nor man have his due. saul's errand] p. 17. p. 14.   
Coming to persuade his Master to his opinion, he reached a stool, took him by the Arm or Cloak, and bid him set down William Webb, not bowing, not pulling off the Hat, nor calling him Master and afterward denied all relations, than he said to him, how does thy body do? who replied John what's the matter? where is the servants obedience? where the Master's honour? his answer was, my Master is the faithful spirit in me.  
A while after when his master and company with him were at dinner, he was moved by the power to dine with them, so he went into the room, took a stool and sat down at the head of the 
n Very lowly done.  table, than some questions being asked him of the duty of the servant, replied, that himself was the servant of God, he not; therefore had more right to the creatures than he. 
o Pride with a witness.   
In the shop he durst not ask Customers what they wanted nor make the price but in own word, if tempted by them to more, he was provoked to look sternly with wrath and envy, that they spoke more than was needful, and divers commodities he dealt in having honourable names he was commanded by the power to give them new names; he was further persuaded not to eat any thing he loved, and at last was wrought on to eat nothing but Crumbs, picking of bones when done with by others, with such food as was destructive to health, he was also kept from eating to the satisfying of nature, so that he became extreme poor and so changed as if not the same man: some weeks eating little more than nature 
p In all this little of Religion; a great cry, and little wool.  would have required to eat in one day; going a long Cheap side he saw Cabbage-stocks with broken leaves of Colworts thrown away by the market Women, at which sight he was enjoined by the power to gather them and carry them home to dress, and the next food to eat them.  
Going to read the Scriptures 
q A man is not stark naught at first.  he found such a strange alteration in many things contrary to what he formerly believed that he was much affected with it, and he was persuaded to read the whole, and in a short time he did believe that there was not any thing expressed there but he had the perfect knowledge of 
r Puffed up with self-conceit.  and that Christ that died at Jerusalem was a figure of him, and that himself was the true Christ, 
s Man whither? if God leave.  and it was revealed to him that the dissolution of all things would be at the end of 63 years, in which time by his and the rest of their teacher's Ministry, the Jews were to be called with the Gentiles who had lost the Gospel immediately after the Apostles times, from which time till now both have lain in blindness serving the Devil. 
t Matth. 28.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 22.   
He also believed he should live to the End and then Christ was to meet him in the mount of God in a multitude of bright Clouds, where he was immediately to be transformed into a celestial body where Christ and he 
v Ego et rex meus.  should sit judges of all; he was also persuaded, there was a greater revelation to be made manifest in him then in Christ, or the Apostles 
w Object of piety! volume of pride. , whereupon he was enjoined to spend all the time he could in waiting for Revelations, which he did. Whereupon the first time he supposed he heard excellent voices, which made sweet melody; which he believed were spirits sent from God to make known the joy in Heaven because of him, 
‖ much like delusion in Gilpins' case, case, c. 2.  at which being ravished 
y Raptures not always good. p. 23.  he was resolved to be pliable to that power which moved him to wait.  
A short time after there appeared two spirits in the likeness of a man's shade, which he thought to be his ministering Angels, 
z The like course taken with Gilpin. c. 2.  from whom did proceed then excellent things concerning God, Christ, Angels, and Heaven. Following this there came many such like; at which fight there was a voice spoke in him greeting 
a Noscitur ex sociis qui non cognoscitur ex se. Hereby is the voice discerned.  these apparitions; by them it was answered; that within 25 day's perfection should be in him; then he should suffer the likeness of that death and resurrection which was real by him that died at Jerusalem; after which he should be sent to preach the Gospel, and Michael should live in him, by whom he should be carried to and fro the world, and unabled to preach, for this 25 days the power willed him to go private, and all the 25 nights he durst not deny the movings as he respected Salvation; yea, he did not rest one night with another above one hour in a night: most of this time he had the company of these apparitions, according as he was moved to desire them, for at desire they would come and go; and when they came they brought with them excellent Music, which was always over his head and followed as he moved; the apparitions making merry amongst them 
b Robin Good fellows p. 24.  selves, dancing, leaping, and flying about the Room.  
The 2d or 3d. night he was by the power commanded to stay up all night, about midnight five of those apparitions came, 
c Though aloud lie.  one of which as they were flying about the room came & overshadowed his face & told him in his ear that three of the seven plagues had been poured forth on him, and because of his obedience to the spirit, two were not, and the other two were to come and that after his resurrection from the dead he should make choice of 12 of the chief speakers among the Quakers to be his Apostles, so parting from him they went to dancing, about an hour after standing by the fire, he heard a noise, upon which a voice spoke in him Babylon is fallen, Babylon is fallen: 
p. 25.  which he took the meaning of, that all in him which formerly reigned, was thrown down by the coming of Christ; being weary he went to sit down, but was commanded to stand for God was then present: about an hour after he was again overshadowed 
d In darkness all the while  and by a voice required to pull of his shoes for the place was holy, & that God appeared to him as to Moses, and the appearance to Moses a figure of this; whereon, his pulled of his shoes & was taken with great fear much trembling, pulled off his hat, and being very cold there came a great warmth over the room and then seized on his feet and with a tingling raised itself over his legs, at last over all his body, at which time he trembled exceedingly but durst not stir, the tunes of the spirits were changed into a noise of Bees & the apparitions danced, a voice said he 
* Tolderry.  was John the beloved of himself as John of Christ, and John a figure of him, he after some time spoke, you are the Angels of God owning what revealed, but in speaking he stammered out of fear, than flew one of the apparitions by him saying he had blasphemed, 
e Very true.  upon which all vanished, as likewise the warmth as it came then was he struck with fear and lay on the flower with his face downward, wallowing and tumbling a short time, he was moved to lie still, and immediately came the warmth as before, then was he moved to rise; upon which came all those apparitions, again and one of them told him now all was well, by the power in him he was raised on his feet, his hands, feet and body moved without any consent of his, than was he commanded by a voice in him to dance with the apparitions which he did the remainder of the night, and by the power was tossed to and fro and moved up and down as a spirit.  

p. 27  Having resraind food about day and half, he was moved to go and eat, finding a cost of beef he was at a loss, one spirit saying eat, the other no, I am the Lord said the former nay but eat, the case examined, Judgement was determined on the other spirit, so he did eat.  

p. 28.  Two or three hours after in the Hall, he fancied 
f Very true.  he saw Heaven open, whence a great blast of lightning, at which he was struck down, and immediately an extreme turning in him like as in a hot furnace for little more than half a quarter of an hour, about three hours after, he was moved to go to a meeting of Quakers, much against his will, but being in fear durst not deny, and there he was moved to shake, which being observed, the command was Go away; upon which the power grew so to shake, tear and rend him, that he could not have contained, but enabled, it did work like a strong purge working an extreme foam. When ever did the H. G. this work; but how like to the Devil that did tear the child and cause him to foam, in the Gospel?  
The next, he was commanded to stay up and wait for revelations, whereupon being very drowsy for want of rest; he entreated the apparitions he might rest that night; so he had liberty: but going up stairs, a voice in him, willed him to go down, so was enjoined to stay up; and having waited a short time, he could not refrain from rest; then was he persuaded to go against the Spirit, but in going, it commanded him to go into the shop; having stayed there about half an hour, he moved to go up; but going, a voice spoke behind, to return; then was he commanded by that in him, to lie down and humble himself, for he had blasphemed: then he heard another voice, Nicodemus the betrayer of Christ in the night is in thee; at which he was extremely troubled; so lying about an hour upon the ground, he was moved to rise; but rising, commanded to lie down again; anon rising, commanded again to lie still, and so divers times, in the end he was raised on his feet.  
In the morning he was commanded to light a fire with dead coals, and being confident of doing it, yea had he been master of the whole world, he should have ventured all with a value of no worth on the performance of 
h Height of confidence on no ground  it: having laid all in their order, he was moved to blow with his mouth; but not effecting the thing, much troubled: then went he into the Cellar, and there the apparitions came, to whom he complained of failing in his enterprise, it was answered, he was not yet perfect, but yet should be serviceable in healing lame, sick, blind souls, as Christ the body, and that all the miracles wrought by him did signify what was to be offered in the souls of them that should be his doctrine.  

p. 31.  For about a week after, he stayed up most part of the nights, and strange things were effected by him on the apparitions every night. Once striving against sleep he was by the power in him cast up against the wall and there was infused into him such a refreshment, that all drowsiness was destroyed. In the morning he was moved to go to the Quakers meeting, and staying for them in the Garden, a Fly flew in his Face, he was persuaded it was a Messenger from God; from that time he was guided by Flies 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 32.  in many things.  
When the company came he was commanded to put off his band, and to make known to them the order God required in his creation, which was to gather up the small sticks, and dry leaves and the small stones and pieces of brick scattered in the garden, and lay them by themselves, by divers friends he was persuaded to give over, but then by the first fly he saw, he was commanded to it again.  
Going thence he gathered stones in the way and saw two white round stones, 
p. 33.  which he thought came from Heaven, that in him informed him, one signified Esau, the other Jacob, therefore he threw the greatest away and kept the less, as also 
k Any thing what pleased the painter. p. 34.  signifying that in the Revelation, and was sent him as a token from Christ.  
A short time after about midnight between sleep and wake he saw a Vision of Spirits at which he was strongly moved to rise, but being very drowsy fell a sleep, and dreamt awaking taken with a fancy, the bed was sinking under him; upon which he was commanded to rise and haste into the Kitchen, there he was guided to turn round, and turning saw a light on the wall, at which he stood and looked, and so it ceased, being afraid he went to sit, but was moved to stand: looking upon the linen soaking in water for washing, he was commanded to lay them in better order, for God was the God of order, remembering Christ denied not the least service, he was the speedier subjected, upon which readiness he was set free.  
Then moved to sit and look on the blaze of the candle to be directed to service by the blaze, 
p. 35  or the sparkles proceeding thence but not able to apprehend the meaning thereof, he was tormented and stamped and flew up and down like mad 
l Little better.  he then came to the fire and was moved to look thereon in expectation to be directed by the flame or sparks, but tired in looking he cast his eyes upward, and seeing something swim upon a Kettle on the fire, and looking thereon he had a command from the spirit in him, on account of salvation, to put his hand in the water, telling him the heat should not seize on him, but through fear standing a little he saw something falling to the ground, which was a thing like a great Fly, he was then commanded to look as fierce as he could on it, and enjoined to hold his leg to the fire, and to observe the direction of the fly to the burning of it, so the fly moved to the earth, than he went close to the fire, and there held his leg with both hands to the fire as the fly stood, so the fly moved sometime nearer, then farther, sometime turning the one side, sometime the other, sometime round then to the same place again, so he his leg accordingly; about the third part of an hour the heat burning in his leg, than the power persuaded him he would heal his leg, so he durst not make it known though burnt from the knee to the foot: being about his employment, he was moved to give over, but not presently obeying there came divers flies and rested on what he was about, so leaving he was moved to wrestle and war with himself three times, which he did like mad, 
m Easily believed.  than he was given to understand this was a preparation against his sufferings and had respect to Christ's▪ Agony, 
p. 37.  than he was directed to look about and spied a needle in his sleeve which he was moved to take in his hands and thrust both ends through his thumbs, and afterward to the bone, than he was commanded to stand on a box by the wall, 
Practical blasphemy.  and to turn his back to the wall and spread his hands one on the other with the needle in his thumbs, and so lift his Arms over his head and then strain his Arms and Body as high he could with the backs of his hands to the wall, so to liken a death on the Cross, and he gave way to a drowsiness as though a dying and fell on the ground as dead, he was moved to spread shave over him, as sheets; then to tie a handkerchief on his head, than he lay on his back three quarters of an hour in imitation of three days, than he was raised on his feet, and commanded to make this known to the Quakers, & to make choice of some of them to be his Apostles, so he ran forth in expectation to fly by the power of Michael, which he believed now in him, but not fleeing he was much troubled; upon which he was commanded to put off his shoes, which he did, and so made way with all speed to the house and gave them to understand that Christ meaning himself was risen, showing the holes in his thumbs upon which he was looked upon with a strange look and charged to be silent, there being many there and judging him with one consent, he was silenced. 
n High time   
That these relations may not seem fabulous he concludes page 45. [in the presence of the Eternal God, that he hath endeavoured to make known the truth and that to his knowledge he lies not in any thing, and much of this may be justified by many] and after the Epistle to the Reader there is this certificate [We whose names are subscribed being certified of the contents and circumstances of the discourse ensuing, and some of us having perused a part, and others the whole of it are fully satisfied of the truth of things reported in it.  
Thomas Brooks, Thomas Jacomb, George Cokeyn, William Alderry, John Goodwin, John Tombs, William Jenkyn, Matthew Poole,   

CHAP. IU. Of James Naylor.  

Sau's errand p. 29.30.  WHo gives this account of himself, that he was born at Ardislaw two miles from Wakefield in Yorkshire, where he lived until he was married, then went into Wakefield parish, a Husbandman, a Soldier betwixt eight and nine years, and of turning Quaker gives this account, that he was at the Blow meditating on the things of God, and suddenly he heard a voice saying get thee out from thy Kindred and Father's House and had a promise given in with it that God would be with him; whereat he did exceedingly rejoice, and when he came home he gave up his estate, cast out his money, but not being obedient in going forth, the wrath of God was on him so that he was made a wonder to all, and none thought he would have lived, but after he was made willing he began to make some preparations, as apparel, and other necessaries, not knowing whether he should go but shortly after going a gateward with a friend from his own house, having on an old Suit without any money, having neither taken leave of Wife and Children, nor thinking then of any journey, he was commanded to go into the West not knowing whether he should go, nor what he was to do there, but when he had been there a little while▪ it was given him what he was to declare and ever since he hath remained, not knowing to day what he was to do to morrow.  
We shall not question the matter of fact, but the question is from whom this; from God or the Devil, neither shall I spend words to resolve the doubt, the following story perused and considered, is sufficient to determine.  
On the 24th. of October 1656. he entered into Bristol on Horseback, 
The Quakers Jesus.  with Timothy Wedlock of Devon, two Women leading his horse, with the reins in their hands, 
p. 3. Ill lead that gives the reins to women  (a) Martha Symonds and Hanna Stanger Wives to two in London, these came before him singing, Holy, Holy, Holy, Lord God of Israel; thus he road to the high Cross and to the White-horse in Broad street.  
The Magistrates informed hereof, sent that night for him and his Disciples seven in number, but such was their singing Hosanna, and Holy, holy, etc. with the concourse of people that their examination that night was not much, so they were committed to Newgate till next day. Saturday the 25. he was sent for again and examined, was very ready in his answers to Circumstances; but wherein he thought the Question might discover him, he would either be silent or answer subtly; also denying some things put to him out of his own Book;  
Being asked, What was his business to Bristol, answered, 
p. 4.  He came as he was guided by his 
p The Devil.  Father: Whether he was a Prophet, Answered, that he is the Prophet of the most High God. Que. Are you the only begotten Son of God? Answ. He was the son of God, and the son of God is but one. Qu. Whether he be the everlasting son of Righteousness? Answ. That he is the son of God, and everlasting righteousness is wrought in him; and said, If they had known the Father, they would him also. Qu. Whether he were the King of Israel? Answ. Thou hast said it, and he hath no Kingdom in the world, but reigneth in the Father. Q. Are you the Lamb of God in whom the hope of Israel stands? Answ. That if he were not his lamb, he should not be thus sought for to be devoured, and that the hope of Israel stands in the righteousness of the Father in whomsoever it is. Q. Why came he in such manner into the City? Ans. It was for the praises of his Farther, and he might not refuse any thing moved of the Lord, and that their Father commanded them to do 
* They will not worship men with putting of the hat but take worship from men as is due only to God.  it. Q. Whether as he road from Glossenbury and Wells some did not spread their  on the ground before him, and sing Holy, holy? Ans. He believed they did. Qu. Whether he had a wife? Ans. There is a woman the world called his 
c Very probable he did not own her his wife. p. 10.  wife.  
October 27. Dorcas Erbury one of his Disciples was examined before the Magistrates of Bristol. Quest. Why did you sing holy, holy, etc. before James Naylor when he road in? Answ. She did not, but they that did were called to it by the 
d The God of this world that rules in the children of disobedience.  Lord. Q. Is James Naylor the holy one of Israel? Answ. He is so, and she would seal it with her 
* Goodly confessor.  blood. Qu. And is he the only begotten Son of God? Answ. He is the only begotten Son of 
e She speaks plain.  God. Qu. Why did you so honour him as to pull off his stockings and put your  under his feet? Ans. Because he is the Lord of Israel and worthy of it. Q. Do you know no other Jesus the only begotten son of God but him? Answ. I know no other Saviour but 
f Poor Woman!  him. Q. Do you believe in James Naylor? Ans. I do believe in 
g Whether may not a poor soul be miss?  him. Q. What Name do you give him? A. The son of God. Q. What do you call him usually? A. I am commanded to call him Lord and Master and to serve 
h Where is that command written the very light within conscience will show a sinful man not God. p. 11.  him. Q. Hath Naylor raised from the dead? A. I was dead two days, he laid his hands on my head in Exeter Gaol, and said; Dorcas, arise. Q. Jesus sits at God's right hand, and shall judge the world, Doth Naylor thus? A. Naylor shall sit at the right hand of the father and judge the world.  
The Magistrates sent to a Parliament man a copy of these Examinations, and upon Report to the House, a Committee was chosen to take notice of it, and a Messenger sent for Naylor.  

p. 6.  The Magistrates sent Naylor for London 10. November with four Disciples of his, Stanger and his Wife, Martha Symonds, and Dorcas Erbury. Upon the 15th. the Committee met in the painted Chamber and had Naylor in Examination. Q. Did you reprove the Woman for holding the horse bridle? A. No but I spoke to them about it, and they said they were moved of the Lord to it, Q. It is laid to your charge, you did assume to yourself the fai●est of ten thousand. A. If any spoke it to that of the Father in me, I dare not deny for its beautiful in whomsoever begotten. Q. Do you own that of being that only begotten son of God? A. I am the son of God. Q. Do you own being the King of Israel? A. I have no Kingdom in this World, but a Kingdom I have. Q. Do you own the title King of Israel Prince of peace. A. It is but one and that of God born in me is the King of Israel, Jesus Christ is the King of Israel is manifested in me, and I own. Q. Have any called you the Prophet of the most high God? A. I am a Prophet of the most high God. Q. Is then that worship due to you which was to Christ? A. If they did it to the visible they were to blame, but if to the invisible, that worship is due to me according to my measure as was due to Christ. Q. then you say that worship was due, and to that which you call the invisible in you, to you as was given to Christ at Jerusalem. A. Yea. Q. 
(i) They will not give civil worship but take divine, is not this devilish pride?  How many weeks have you fasted without bread. A. Two or three. Q. Did you live without any food all that time? B. Yea.  
Upon the fourth of December report was made to the house, & on the fixth he was brought to the Commons-bar where having his Examination taken before the Committee read unto him, and asked whether things were thus, he answered yea, and denied not any part thereof. Whereupon the house agreed on the matter of fact, and adjudged it horrid blashemy and he a grand impostor, and deceiver of the people, and ordered him close prisoner. 
p. 13.   
After 8 or 9 day's debate on the 16 of December, it being carried that the question for his death should not be put, the house Voted his punishment, that upon the 18th. of December he stand in the pillory two hours in the new palace yard with a paper of his crime on his breast, 
Naylors' punishment.  and then presently to be whipped by the Hangman to the old Exchange, on the 20 to be put in the pillory for two hours before the exchange, and then bored through the tongue with a hot Iron and stigmatised with the letter B in his forehead, afterwards by the Sheriff of Loud to be conveyed to Bristol & there ride through the City on a horse with his face to the tail, and then publicly whipped through the Town, and by the Sheriff's of Bristol to be conveyed to Bridewell in London, there to be kept close prisoner from company, pen, ink, and paper, kept to hard labour and not to be released till further order.  
December 17th. he was brought to the bar to receive the sentence on the 18th. the sentence in palace yard executed upon the indisposition of body, and a petition of some for respite upon that account, the rest of his sentence was deferred for a week.  

p. 16.  On the 23 of December there came near about an hundred men with a petition for the remitting the rest of his punishment, delivered in by Mr. Joshua sprig 
k A Worthy man.  and subscribed in the first place by Col. Scrope, the petition being not like to take, they made their address to Oliver Cromwell, as follows.  

p. 17.  Sheweth] that your petitioners (having out of tenderness to the good cause of our spiritual and civil Liberties) concerned in some late proceed of the house of Parliament, and to the good of these Nations and Government thereof appeared in a petition to the Parliament, for the remitting of the remaining punishment of J. Naylor, which petition is received into the house and rests there; we humbly conceive it our duty also, in consideration of the joint interest which your Highness with the Parliament hath by the instrument of Government in the Legislative power to make our humble addresses to your Highness 
m What a do for a wretched blasphemer?  that you will be pleased, according to all former declarations, and the experience we have had of your Highness' care of this tender interest of Liberty of Conscience, to weigh the consequence of these late proceed and according to the 17th. article of the instrument and one of the grounds you declare open in the war with Spain your Highness will stand up for the poor people of God, 
n Upon what account is Naylor one of them.  in this day, wherein your Highness will not do more right to your petitioners, then to yourself and these Nations. 
o It had been better at this day had he more appeared against such, then for them. O. C's. Letter.   
December 26th. his Highness sent a letter to the house as followeth.  
Having taken notice of a Judgement against James Nalyor, although we detest and abhor the giving or occasioning the least countenance to persons of such opinions or practices, yet being interressed in the Government and not knowing how far such a proceeding wholly without us, might extend in the consequences of it, do desire the house will let us know the grounds whereon they have proceeded.  
This Letter caused a great debate, and answer was not then agreed upon, but another day appointed, in the mean while the Parliament ordered Naylor the remainder of his punishment, which upon 27th. of December was executed on him, and so sent again to prison.  
At this time of his being in the pillory, one Robert Rich standing by him, placed a paper over Naylors' head, wherein was written, This is the King of the Jews.  
January 16th. he was sent by the Sheriffs of London to Bristol, and the Sheriffs of bristol before that, had a warrant under the Speakers hand to see the sentence executed as far as they were concerned therein.  
January 17th. Naylor took horse at Lawford gate and rod on the horse bore ridged with his face to the tail through the City without Redcliffe gate and there alighted & was brought to the middle of Thomas street and there stripped, and then tied to the horse to be whipped from thence back again to the middle of Broad-street.  

p. 20.  This order to the favouring of him, was sent to the Keeper of Newgate by one not named by the Author.  
Cause Naylor 
Naylor favoured.  to ride in at Lawfords-gate, from thence along Wine-street to the Tolsey, thence down High-street over the Bridge, and so out at Redcliff-gate, there let him alight and bring him into Thomas-street, and cause him to be stripped, and there made fast to the Carthorse, and in the Market first whipped, from thence to the foot of the Bridge there whipped, thence to the end of the bridge there whipped, thence to the middle of High-street there whipped, thence to the Tolsey there whipped, thence to the middle of Broad-street there whipped, and then ta'en into the Taylors-Hall, there release him from the Carthorse, and let him put on his , and carry him thence to Newgate by Tower-lane the backway.  
And whereas of custom the Bellman goes before and makes Proclamation of the offence of the Offendor, yet here the Keeper commands the Bellman to the contrary, and suffers one Jones to hold back the Beadle's arm when striking, and in all the way the Bell rang but six times.  
And one Robert Rich rid bare before him, singing, Holy, holy, who December 15. sent in to the Speaker this Letter.  
If I may have liberty, I do here at the door attend, and am ready out of the Scriptures of truth to show, that not any thing James Naylor hath said or done, is blasphemy or worthy of death or bonds.  
Many other Quakers accompanied Naylor, and when he was going to horse, at the Gate used these Expressions:  
Behold the Lamb of God, saith one; This is the Cornerstone which the bvilders refused, another; They shall look upon him whom they have pierced (and wept,) another; Let all the Angels in heaven worship him, another; Give honour to whom honour belongeth, another. 
p. 22.   
Yet this very Naylor, January, 16. the night he came thither, at the Lamb without Lawfords-gate was suspected to have a woman in bed with him; for in the Oath taken before the Mayor, sworn by Thomas Jefferies and Ruth Harris, the Maid and Tapster saw a woman at 10 a Clock at night on the further side of the bed, and covered, lying with her arms over the Rug; and the Maid did swear that about 5 of the Clock the next morning the woman was lying in the same place and manner.  
After this, the Sheriffs of Bristol sent him to the Governors of Bridewell, London, who before had received order from the Speaker, as to that of the Sentence wherein they were concerned, were he was kept prisoner till of late he was discharged by them that then bore sway.   

CHAP. V Of sundry Practices of divers Quakers of late years. 
Clark's mirror. c. 63. p. 262.   
1. ABout October, 1653. certain Quakers came into North Wales about Wrexham to gain 
a For which they compass Sea and Land having been in France, Holland, Rome, New England, Barbados, etc. So eager of New England that very death itself would not deter them.  Proselytes, at their meetings; after long silence, sometimes one, sometimes more fell into great and dreadful shake with such swell in their bodies, sending out such shrieks and howl as not only frighted the beholders, but caused Dogs to bark, swine to cry, and the  to run about. One William Spencer lying with one of them three nights, the last night was much troubled and could not sleep; on a sudden, he heard something buzzing about the Quakers head, which affrighting him, he sought to rise, but the Quaker persuaded him to lie still, and immediately there risen such a storm as shook the house; then he again attempted to rise, but the Quaker pressed him to lie still, and expect the power to come, he then again heard the former humming, so that he strove vehemently to rise, but the quaker laid his head on Spencer's shoulders, and did blow like the hissing of a Goose 
(b) Very like.  several times toward his mouth, which made him leap out of the bed, crying for a light and guide to conduct him forth, and so left them altogether.  
2. October, 19 1654. 
p. 263.  A Minister went with some friends to a meeting of Quakers at the house of one J. Hunter in Benefield side in Durham where he found about twenty sitting silent, after a while the minister of his own accord, risen up to prayer, but his legs so trembled that he had much a do to stand, but after he had prayed a short space, the trembling ceased, whilst he prayed to God as a Creator, there was but little disturbance, when in the name of Christ then 
(c) Enemies to Christ for all their talk.  the Quakers roared, in a strange and hideous manner, howling, squeaking, yelling, roaring, and some had a strange kind of humming noise after he had done, he was amazed to see about the one half of them so terribly shaken that it was a wonder they lived. In the midst of this confusion one of them asked him, if he was come to torment them? As he was departing out of the house, one said, all the Plagues of God be upon thee. 
(d) Very Christian like. Quakers Jesus. p. 50 s   
3. July 10. 1656. one reasoned with a Quaker who told him that he did thank God he had burnt 
(e) R. B. Queries 10. do not some of you say the bible ought to be burnt?  the bible and dissuaded him from reading it any more, or praying any more but to hearken to the light within him.  
4. The same year divers quakers being met together in a Town in Essex there appeared one amongst them in such ashape as caused them to break up their meeting with no small terror to many of them.  

Clarks mirror. p. 271.  5. A Quaker the same year being put into Prison at Cholchester abstained from all food for divers days together, when he was prevailed with to eat, nature was spent, and when he would have eaten he could not, and so died, his name was Parnel, fasted eight or nine days: after he was laid in his grave, a Quaker waited by his grave to the end of three days expecting his resurrection, but not rising he ran mad and so continued many weeks.  

Hellbreke lose. p. 54.  6. William Paul a professed quaker servant to George Knight Clothier of the City of Worcester on Feb. 1657. at even went out of his Master's house, and some days after found dead and naked with his Face downward in a puddle of water, 
Hellbroke lose. p. 36.  his  lying by, the inquest found him guilty of self murder, his friends on 22 of Febr. had interred in Claynes' Churchyard two miles from the City, and after he had been buried six or seven hours one Susannah Prinson a quaker in that City undertook to raise him from the dead, whereupon she took three or four of her way, went to the place, caused his body to be taken up, laid on the ground, opened his shroud, touched him and called him by his name, saying arise and walk, with other expressions, many being present, but she returned with shame.  
7. A Female quaker about four or five years since came into Whitehall Chapel starknaked on the Lord's day, 
p. 32.  the Minister being in the pulpit, a great Congregation being present.  
8. A Maidservant at Putney at her Master's house, 
p. 33.  when he and many friends were at Dinner with him, came into his Parlour amongst them starknaked, and another day starknaked from her Master's house through Wandsor and to Lambeth, or near it, where some Watermens, by force, stopped her, and carried her back. It was said, she intended to have entered London, over the Bridge, and so to have gone through London streets unto Westminster.  
9 In Summer, 1659. in Colchester a Man-quaker went stark naked through all the Market, 
p. 33.  and on a Lord's day in the same posture entered into the greatest Assembly in that Town, walking unto the further end of the lower cross through many people and then returned, and from thence to a great company of quakers in that Town, where he did for a long time act the part of a Speaker, and when he went naked he had a brother waiting on him, carrying his  after him.  
10. The same Summer a Man-quaker went naked down Cheapside.  
11. This last Summer, at Colchester, many of them on the Lord's day have opened their shops and followed their handicraft's calling for many weeks together; the like hath been done several Lords days by them in London and Southwark:  
12. At the same place this Summer a woman brought her needlework into a Church, and fell to work and singing, while the Minister was officiating, not much unlike, in London by a woman in Lawrence-Church.  
13. At Aldermanburic, London, a quaker after once being frustrated in his attempt, did while the Psalm was singing, before the Minister went up, got into the Pulpt, there sat on the cushion with his foot on the stool or seat, and with a needle and thread sowed a pocket, until pulled down; since which, he hath printed the reason of his so doing, that he could have no rest in his spirit till he had done it. 
f This is following the light within.   
The person was Samuel Eurles, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 les i. e. stark naught.  and as he himself relates it p. 2. he sat down upon the Cushion with his feet upon the Seat (where the priest when he hath told his Lies doth sit down) sowing a pocket, so that the people lost their Song.  
14. Since that, in the same place, and time a man Quaker came into the Assembly stark naked, his hands and Arms all besmeared with Excrements, and there are that have had the face to justify him, 
g You see how they value it.  that he might as well come with such filth in his hands, as the Minister with a Bible.  
15. Nicholas Kate of Harwel in Berks about the year 1656, 
Ford and Fowlers answ. to Speed p. 75.  came into Newberry between 8. and 9 in the morning, on the Lord's day, and so walked stark naked through a long street, who for many Months before, had not lived as a Husband with his Wife, left his own Family, Land, and Stock of a very considerable value, entered upon by persons whom the Country esteem Ranters, his Wife a weak diseased Woman, who brought him a valuable portion, left to the mercies of those persons. 
h This light is not natural.   
16. A Physician in Lincoln with his consent was made a Quaker for 24. hours by a Quaker, 
Hell broke lose. p. 36 Other like instances follow, that strangely argue with whom they deal.  who he privately convicted to be a man in popish orders beyond Sea: the agreement was, that at the end of 24. hours, he should cease to be a Quaker, which so fell out, but he affirmed that for that time, he could not choose but preach and pray, at the Quakers rate, but at the end of the time he found himself exceeding weary, and as indisposed to such work as ever.  

i Is this following light within them? or rather putting it out.  17. Some Quakers killed their Mother, following the light within them which taught them they ought to destroy the original of sin, and by the said light, they apprehend their Mother to be the Original, and so embrued their hands in her blood, this relation is in Mr. William Keyes Minister of Stokesby, in his answer to 18 Queries, who was with them in prison.  

Hell broke lose. p. 46  18. A Maid in London, met by a Quaker who addressed himself to her with suits of Love, was persuaded to drink with him, he took something out of a paper, and put in the drink, and in discourse told her, She should come after him, and not he after her, the Maid after this, found pressing inclinations to go to the Quakers meetings, and was brought into strange raptures, and her mind much turned against the Bible. 
k Note.  Some of her godly friends kept a day of fasting and prayer for her, with whom she was, though with much reluctancy; while they were seeking God, she was greatly tormented, her body so much swelled, that they were fain to unloose her  to give her ease, 
l God can cast out the strong one.  but before the day's work was finished, she was delivered from this sore evil, the Substance of this relation was had from the Maids own mouth.  

pag. 47.  A woman so low in parts, that she was looked on not much better than a Natural, being at a Quakers Meeting in Buckinghamshire not far from Ailesbury, was suddenly so transported, that with much liberty and confidence she spoke in their tone in matters above her, and continued in those raptures for about two days, but after fell into a grievous rage, cursing, swearing, and blaspheming, crying, Fox a Devil, a Devil, a chief Quaker present at the meeting, and so continued a day or two, till she died.  
20. A Gentleman inclined to the Quakers, (though his Wife not) brought Fox the Quaker into her Chamber, who laid his hand on her forehead, after which she became a Quaker for a certain time, this was related from the Gentlewoman's own Mouth. 
m Whether this cometh not under witchcraft pag. 48.   
21. One in Kent going to a Quakers meeting, was there so wrought upon, that he fell to dancing, and afterward went home under great alteration of mind, the violent impression of which soon ended his life, having before he died, in his violent fits complained grievously of Fox his holding him in Chains. 
n Whether such things fall not under the Laws cognizance. Quakers Jes. 5. p. 55.   
22. February 5. 1659. one Lewis Harris a Quaker, having been in the Country, came home to his house at Bristol, and meets with William Hill a Quaker, and he asks Harris, why he fell from his principles, and further discoursing of their way, they came to blows, and Harris murders Hill, for which Aug. 31. he was at Bristol executed, this Harris had a Letter from some Quakers, which when on the Gallows he conveyed to a minister near him, which the minister presently tore, upon which, some Quakers present, what will you persecute to the death.  

Perfect Pharisee. p. 49. More of him. f. 34.  23. Christopher Atkinson a grand Leader of the Quakers, and a prophetical impostor for a good while together, had very immodest familiarity (to say no more) with a woman of this way, in the sight of Mr. Walker, than Minister at Kendal.  
24. November 21. 1653. the Wife of Edmond Adlington of Kendal, went naked through the streets of the said Town.  
25. George Fox, meeting with one Mr. Nicols in Carslile, told him that he was an Hypocrite, he asked him if he knew his heart, he said he did; he asked him again, Fox affirmed ●gain he did, 
lie and all  he asked if he knew his name, Fox answered, I know by thy Questions thou art an Hypocrite, 
o Without Question.  shuffling so to evade his question, to whom Mr. Nichols answered, dost thou know my heart and not know my name? 
p He saw the needle but not the barn. R. B. Quaer. 3●.   
26. A Weaver followed a Company of Quakers from Coaton to Cambridge, entreating them all the way, what their Religion was, and how he might come to be of their Religion, they gave him no other answer but this, that he should follow the light within him, he asked them what it was, and they would not tell him. 
q Left him in the dark   
27. A Quaker brought one Lordsday, an old Doublet into a Church in London, 
R. B. Quaer. 30.  and sat on the Communion Table mending it, while the Minister was preaching, the Parishioners forbidding him. The Church was Doctor Gells. And it being demanded whether this in him was a sin? a Quaker replies in print to him that made the Quaery, he sinned not, wilt thou still continue a Papist? R. B. at the end of the gag. p. 7, 9, 36.  
28. Certain Quakers ran after Henry Daril a Tanner of Richmond, almost a mile, 
R. B. Quaer. 51.  whilst he was walking to see his ground, and told him with open mouth, that the Spirit of God sent them to tell him he was a Seducer of the people, one of the corrupt Clergy, while it is commonly known, he neither is, nor was, a Clergyman nor Preacher. Concerning this story, a Quaker answers, thou and thy brethren lies, Reply. Witness H. Daryl, William Williamson and divers others in Richmond.  
29. In September 1659. there was a discovery of divers Witches, in and near Sherburne in Dorsetshire; there being ne'er two hundred of them at one meeting, most of them Quakers 
Agagg for Quakers after the Epistle.  and Anabaptists, three Men, and two Women, formerly Quakers 
r Whether at last.  committed to Dorsetshire Goal, who have confessed on examination, and since their commitment, to sundry of quality:  
1. That when the Devil first appeared to them and tempted them to become Witches, he persuaded them to renounce their Baptism, which they actually did, before they made a contract with him.  
2. That he did oft visibly appear to them, in sundry forms, and persuaded them to fall down and worship him, which they did.  
3. That he instigated them to torment, bewitch, and destroy Mr. Lyford, Minister of Sherburne, who being tormented with a painful and sharp disease, died; and Mr. Bamfield his Successor, whom they have forced by their Witchcrafts to desert the Town. 
* You see whom the Devil is so set against   
4. The two Women confess to all, that the Devil hath oft had actual copulation with them in sundry shapes.  
5. Since their Imprisonment, he hath frequently appeared to them all, and actually possessed them, bruising, tearing, tossing them frequently up and down the Prison, in a strange manner, tormenting them with strange fits of Convulsions, quakings, shake in all their joints, 
The Posture of Quakers.  and swell in their whole bodies, that their Skins are ready to break, which makes them cry and roar with great horror, as Eye-witnesses of quality attest.  

Q. to Whitehead. p. 3. f. 6. at end of Agagg.  30. In Saules Errand p. 4. 5. it is confessed, that at some of their meetings, many men, women, and little children, have been strangely wrought upon in their bodies, and brought to fall, 
* The thing there is not denied but palliated.  foam at mouth, roar and swell in their Bellies, and whereas it is answered, that is a Lie, it is replied, Let the Reader consult the Book, and believe his own eyes.  
31. Thom. Holim of Kendal, went naked as he was born, 
R. B. p. 21. Q. 72.  through the Market place at Kirby-Stephon, one Market day Octob. 28. saying, 'Tis not I, but God, that goes naked. 
Horrid.  See the Witnesses in the 5. Newcastle Ministers answer to I.N. p. 84.  
32. The Lord Chief Baron Wild, 
Pag. 22. Q. 78.  the first day of the Term, and Novemb. 11. 1659. was bareheaded, and twenty Quakers about him, with their hats on, half an hour together.  
33. James Mitener, 
Pag. 23. Q. 87. saul's Errand p. 2. 9  a follower of George Fox, professed himself to be God and Christ, and gave out Prophecies, viz. that the day of Judgement, should be on the 15. of November, 
* In this not infallible. R. B. Q. 89. 90. 91. See more of him before. f. 23.  and that there should never sit Judge at Lancaster again.  
34. Was it not a sin in Christopher Atkinson, fellow Preacher, and bosom companion to George Whitehead, to commit frequent fornication with Ursula Servant to Thomas Symonds, as both he and she confessed before the Mayor of Norwich, and July 4. 1655. run away from Norwich-Goale, and carrying thence goods not his own, and after he professed Repentance for his lewdness with Ursula, did he not practise greater Villainy at the George Inn in Thurton, six miles from Norwich. See the relation of these matters, printed for Franklin, and attested by the Mayor of Norwich.  
35. A Female Quaker, was taxed, 
Quakers Folio, 2. p. 59  for breaking of the Rule, Let the Woman keep Silence in the Church, for it is not permitted for them to speak replied, it was spoken of Women that have Husbands at home to learn of, but I have none and am a Maid.  
36. Another, who was a Wife, being challenged for preaching publicly, and that Scripture urged against her, I suffer not a woman to teach and usurp authority over the man, readily replied, that was spoken of the Woman who was in the transgression, but I am not one of them.  

P. 1. of the in the end narrative of Q. F. Vol. 2. Papistâ pejor.  37. One of them lately at Dover, when he came to die, upon the Question put to him, how he expected Salvation, answered, that he expected Salvation by his own works and not by Christ. Witness Mr. Davis Minister at Dover, our hearty prayer to God is, that we may neither thus live nor die.  

Q. Folio v. 2. narrative p. 2. 1659. Reckoned without his host. pag. 3.  38. At a late meeting of the Quakers, in Hurst-peirpoint in Sussex, the Speaker called out to the Minister passing by, We will have you all down, for now our day is come.  
39 Another in Nuthurst parish, in the same County, did say to a godly person of good quality, in that parish, that he no more cared 
* They are much beholding to him for his care.  to kill one of the Priests, than he would to kill a Dog.  
40. Another Quaker waylaid the Minister of Cowwould and justled him on the high way, and drew out his Sword about half way, but from further was prevented by others coming in.  
41. Mr. Wingfield Minister at Word, did testify under his hand, Aug. 3. 1659. that Luke Howard of Dover Quaker, did say in his hearing, July 25. 1659. upon the Road near Dover-castle, that it was revealed to him by the eternal God, that the priests shall be destroyed, and by the people who are called Quakers.  
42. E. B. Quaker. p. 2. in his Word of Advice to the Soldiers, saith, Oh! give the Priest's blood to drink for they are worthy.  
43. On the Lord's day 18. Sept. 1659. W. Naylor Brother to James, came into Savoy Church Mr. Hooke preaching, and made such a bellowing, that it seemed to be rather the Devil in him, than his own voice, Mr. Hooke was necessitated to hold his peace, many sadly affrighted, that some ran one way, some another. 
* Testified by Mr. Hook, his Wife and others.   
44, Octob. 6. 1659., 
p. 4.  at a public thanksgiving at Christ Church, London, the Parliament, Lord, Maior, Aldermen, Common Council, Officers of the Army, being hearing Mr. Caryl, two Quakers made a very great disturbance.  
45. March 5. 1659. Marry Todd of Southwark, Quaker, at the Bull and Mouth, while some were speaking, pulled up her Coats above her middle and walked so up and down a while, using several base expressions, Mr. Thomas Cresset, Chirurgeon, an Eye and Ear witness.   

CHAP. 6. Of their Opinions.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  BY which you may easily discern, how far they are from being sound in the faith, and take along withal, this aggravation [let their tenants be never so diametrically opposite to the written verity yet they will father it upon the Spirit of truth, and he must be made the immediate inspirer of these falsities, not being ashamed to make him grossly contradict himself, but also to bear witness to a lie.] for when they want a Shadow of Scripture, than they will stamp their error with the Image and Superscription of the Holy Ghost immediately revealing, and Christ the light within them, must be made to hold out palpable darkness.  
Therefore they lay down as a foundation-truth a blasphemous falsehood, to build their Structure of untruths upon, viz, [That their dictates are equal to those of Christ and his Apostles.] 
a R. B. Question to Whitehead at end of the gag. p. 3. f. 7. do not you esteem your speakings to be of as great authority as any Chapters in the bible. Answ. yea of greater.  Herein not unlike the Papists, who for the better establishing of their Church's authority make.  
1. The Pope an infallibl judge.  
2. Unwritten Traditions equal to the written Word, therefore Bellarmine hath, Verbum dei scriptum, & non scriptum.  
To make this evident concerning the Quakers.  
1. Mr. Camelford Minister of Stafly Chapel in Lancashire, having told Thom. Atkinson (in answer to his Queries) that his Queries were condemned to the fire, George Fox replies, you might as well have condemned the Scriptures to the fire. 
Truth's defence, p. 2. by Fox & Hubberthorn.  And without breach of charity we may affirm the burning of the Scriptures would not have been so offensive to him 
a There are Quakers that have done it as before, and though it be answered, it is a wicked lie, yet see your Book entitled, Truth's defence, writ by Fox, Hubberthorn, p. 2. l. 13. and divers other Books, wherein they prefer the Scripture to the fire, and their own Books to men's reading, as more useful for these times. R. B. Q. ibid.  for indeed to equal any writings to Scripture is interpretative in interpretation to set them above them; as he that loves any thing equal to God, loves it indeed more than God, the setting up of any writings in equipage with Gods, is a debasing of his word,  
Again some of them assert that they have as full 
b There fullness is of the evil one. p. 3. Q. 10. at the end of a Gag.  a measure of the Spirit, as the penners of the Scriptures had 
* Truth's Defence. p. 43. ] the fullness of the Spirit is well known by the emptiness of their fruits, had they said that they have as full measure of the evil spirit, as Marcian primogenitus diaboli, the first born of the Devil, as Polycarpe calls him, they had come near the Truth.  
This cornerstone, being laid by these Master-builders of Satan's Babel, they go on to deny.  

1. The personal body of Christ.  
George Fox being asked whether Christ have a body in heaven, and be a particular man or person, 
Truth's defence p. 78. 79.  encompassed with a body to live for ever, yea, or no, affirms, That Christ hath but one body, and that is the Church] That 1, Christ's mystical body, corpus mysticum, is the Church, and that 2, This is but one, is according to truth, answerable to that we believe, Sanctam Catholicam Ecclesiam, the Holy Catholic Church, but 3, That Christ hath but one body, is contradictory to the whole History of the four Evangelists, which so often speaks of that body which he took of the Virgin Mary of whom Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the flesh came, as Paul phrases it; and how he ascended and shall come again, Luke acquaints us Acts 1, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  9, 10, 11. Shall so come in like manner, as ye have seen him go into heaven. But this is not the first time that this Heresy hath been broached nor confuted, many a hundred years ago, were these things upon the stage of the World, dic mihi aliquid novi aut tace, trouble us not with old rotten stinking errors.  
Secondly, In their book called, The persecution of the Quakers; First, the corporeal Body of Christ: And secondly, his coming in the Clouds to to judgement, are denied. 1 pag. 8. Priest Herrick did affirm before the Magistrate and many others, that the body of Christ is not spiritual; and when he was by William Adamson challenged for his blasphemy, he said he would prove it by Scripture, and produced those words Christ said, I am not a spirit; and then he was by him charged with a lie, for there was no such words in that Scripture. 2. p. 9 Let their own words try them who look for a Christ yet to come; as some of them said, what will ye Quakers do, who saith Christ is within you, when Christ comes in the clouds, here now all people do but honestly examine and see whether these spirits confess Christ, who looks for him yet to come, and whether you dare believe the Apostle, every spirit who doth not confess Christ Jesus come in the flesh, is not of God, or these deceivers, who look for him yet to come; these things are so palpably gross and weak, yea even irrational, that their needs no words to the misproving of them.   

2. The Visible Church.  
Whereas a Book entitled fiery darts, saith, 
R.B.Q. 20.  p. 26. that since the Apostles days there hath been a great Apostasy, and that a true Church of Christ could not be found, are you of the same mind? Answ. yea. Herein agreeing with those formerly called Seekers. 1. That there was, and is a great Apostasy, as the Scripture foretold, so experience hath evidenced, and that Apostasy in all ages more or less hath been witnessed against; 
V Catalogum testium veritatis.  but 2. such an Apostasy as hath wholly destroyed the Church, and laid it so under ground, as that it cannot be found, what is this? etc. what is this? but to make much of Scripture at present of no use, which directs Sts. concerning Church Communion, among others Heb. 13.17. obey them that have the rule over you and submit yourselves, for they watch for your souls.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  2. To invalidate those promises of Christ. Matth. 16.18. Upon this rock will I build my Church, and the Gates of Hell shall not prevail against it, and I will give unto thee the Keys of the Kingdom of heaven. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And Matth. 28.20. Lo I am with you already, to the end of the World. 3. To give you this whole World, visibly into the hands of the Prince of the World, as if Christ had not overcome, but being overcome by Satan.   

3. Thirdly against the Scriptures.  
1. That it is dangerous for the ignorant and unlearned to read the Scriptures.] 
Truth's defence. pag. 101.  1. How far is this from the assertion of the Papists? 2. How doth it justify them in their prohibiting of Laymen to read the word. 3. and makes fair way to usher in Imagines laicorum libros, Images as laymen's Books. Secondly, If any raises from the Scriptures points, trials, motives, uses, he adds to the Scriptures; and to him are added the curses and plagues, 
In eodem loco.  Rev. 22.18. Whether this? but 1. to destroy all preaching, 2. to condemn their own selves. 3. to discover their ignorance, between the explaining of Truth, and coining of falsehoods to pass as new truths, their additions are corruptives, the Ministers for illustration, information, incitation, to edification, 4. to condemn Christ and his Apostles, which applied, and urged, in many places of the Scriptures, out of the old Testament cited. 3. 
Fiery darts p. 19 30. 32. Quakers folly p. 25. 2. Ed.  That the Scripture is not the word of God, nor a standing rule.] In this way are grossly ignorant, or wilfully malicious, or both, they will acknowledge no word of God but Christ, as if no difference between verbum internum & externum, an inward and outward word, verbum oris & Scriptum, the word spoken and written, the thoughts of my mind are soliloquia a talking with myself, what I speak is the word of my mouth, and what I writ is my word under my hand, Christ is the eternal, internal word of God, the Wisdom of the father, the Scriptures, much of it was spoken by God by the mouth of his holy Prophets, and all written, as holy men of God were inspired by the Holy Ghost: they would seem to exalt Christ, it is to debase the Scriptures, and deify the light within them, but if they will not hear Moses and the Prophets, which testified of Christ, neither would they Christ the word of God. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Heb. 1. & 1. God who in sundry times, and in divers manners, spoke in times passed unto the Fathers by the Prophets] was not that then the word of God the prophets spoke? 2. And why not a standing rule? The papists indeed say it is a nose of wax a leaden rule, that the Pope may stand; and so for the upholding of your unscriptural revelations, the Scripture must not stand, but when we shall all stand before the judgement Seat of Christ, we shall be judged according to this rule, and thereby stand or fall. 4. That it is not a perfect rule of faith and Conversation to walk by.] 1. Though the Scripture say it is able to make the man of God perfect. 
2 Tim. 3.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jam. Naylor 5. Answer to Jews p. 22.  2. The papists and they concur again, the papists to establish papae decretalia the Pope's decrees, the Quaker to make way for the reception of the light within them, be it the Prince of darkness, and that his delusive revelations may be swallowed and followed. 5. That it is the Devil in man that contends for the Scriptures to be the word of God. Here is Equivocation, Ignorance, Blasphemy, either one or all; for if he takes the word of God for Christ, none ever affirmed it; if for that God spoke by the mouth or pen of his Servants, 
Naylors' Answer to Baxter. p. 48.  than it is a gross calumniating of the holy Spirit. 7. That the light which is in all the Indians, Americans, and other Pagans on earth, is sufficient without Scripture.] 1. It is much that Scripture should not, and yet natural light is. 2. That the light which is so week and dim, should be so strong and clear. 3. That what discovers nothing of Christ, should enough to heaven.   

4. Against Ordinances.  
Even all at once strikes Gotherson in his Alarm, pag. 2. and elsewhere; The man Christ Jesus, the great Prophet, declared in general terms, what should be in latter times, leaving it to every Son and Daughter, to declare their particular experiences, when the Spirit doth rise up in them, and manifest himself unto them, for they that believe, saith he, out of their Bellies shall flow Rivers (or plentiful discoveries) of the Water of Life, therefore is Moses gave way to Christ, for when Christ appeared in the flesh, Moses administration began to be silent, and drew back, and see Jesus Christ in the Chair, to be the great Prophet, that should be the teacher in Types after him, and the ministration of those discoveries, were to reign in the world their appointed times, even so the Lamb Christ Jesus, or that single body, giveth way to the holy Ghost, or spreading spirit, John 16.7.17.21. If I go not away the comforter cannot come.  
Here is much of truth, but mistimed, and abused, to the destruction of all Christ's visible Kingdom: it is true. 1. God sent Christ the great Prophet, that to him, 2. Moses gave way, 3. that the present administration will cease, 4. but not till he hath delivered up the Kingdom to his Father, Ephes. 4.13.5. that the sending of the Comforter, did but further the Apostles, to plant Christ's visible Kingdom, and now as a sanctifying and comforting spirit, is conveyed by Ordinances, and makes them profitable.  

Quakers folly, p. 57 2 Ed.  Suitable to this tenet is that Speech of Mr. Fisher, in conference with Mr. Thomas Foxton Jurate of Sandwich, and Thomas Barber, Cooper of Dunkirk, May 12. That he himself was above Ordinances, 
Truth's defence, p. 98. James Parnel, and Naylors' answer to Ives, p. 14. 29. G. Whiteheads, cain's Generation, p. 11. Matth. 1.28.19. Acts 2.8.36.10.47.  and that there is no more use of them in this life to many persons, than there is of a Candle light when the Sun shines, and he gave instance in the uselessness of Baptism and the Lords Supper.  
1. Water-baptism denied to be an Ordinance of Christ] 1. It is their way to set up appointments of their own, and throw down Christ's; they must be heard, but Christ not obeyed. 2. When and where was Water-baptism abolished? first the institution, and secondly practice is full and clear: 3. But it must be Water-baptism with them, not to show the Element, but your contempt of the Ordinance, 
* Non distinguunt sed nomen contemnunt. Richard Hubberthorns Truth's defence, p. ●9. 103.  and always they that esteem too high of their own things, think too low of Christ's.  
2. Concerning the Lord's Supper, Mr. Kellet in in Lancashire queries, Whether did not Christ institute his last Supper with Bread and Wine? Rich. Hubberthorn answers, That Christ spoke not of Bread and Wine, but the Bread which Christ calleth his body, is to be understood of his Church, but the Cup which thou drinkest we deny, for thy Cup is the Cup of Devils, and thy Table is the Table of Devils, which is an Idol and imitation, and thy Sacrifice is to Devils, and not to God. And is this from the Spirit of the Lord? Oh! the patience of the Lord, to endure such breath of Blasphemy, this is so contrary to Faith and Charity, that it shall not need more words, than the Angels disputing with the Devil, the Lord rebuke thee. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hell broke lose, pag. 27▪ Against all our worship. Naylor against Baxter, p. 25. 32, 33. against our singing David's Psalms, p. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Answ. to Edward brock's letter, p. 9   
3. Preaching the Word, Praying, Singing, are no appointments of Christ, but inventions of Men] They do well to strike at all, nothing of God that is in the Word of God, are not all these things there required? who so ignorant as need to be instructed where? but it seems they are such bvilders, as would not leave a stone upon a stone.  
4. Against Sabbaths. No Sabbath to be kept, and indeed they that deny the ordinances of the day, no wonder if the day. And in this their practice is suitable to their doctrine, even in contempt of God's day, and Magistrate, daring to open Shops, and exposing wares to sale, taking no notice of the morality of the fourth Commandment, nor the Church's practice in the Apostles days; it is in vain to note the universal custom of the Churches of Christ ever since, but they think to carry the day the better, if they can bear down the day of the Lord: but oh! that they would remember his burning wrath breaking out against Sabbath-breakers, in our Land and days, if they will not let others read Birds Theatre, Burtons' Tragedy, and the sad state of the land since the book of Sports.  

Richard Farneworths answer to the Westmoreland Ministers Petition, p. 5. Goliath, p. 7. Truth's defence, p. 96. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  5. Against Ordination. The Ministers of God never were sent forth from God, by a mediate sending, but were immediately sent] The tendency of this is first to destroy the Ministry, since the Apostles, and secondly to make way for the reception of themselves as Prophets and Apostles, they exclude us, that they may reign, but what then becomes 1. of Timothy, 2. of those Elders ordained in every City, 3. of those directions given to Titus and Timothy: but it seems their design is to down with all, and by bringing in New-light to extinguish all, and to leave us in worse than Egyptian darkness.   

5. Against Original Sin.  

Proud Pharisee reproved, p. 13.  That the Doctrine of Original corruption, is a Soul-destroying, God-blaspheming doctrine] Surely those that boast of perfection are perfect no where, neither in their hearts nor words, not so much as ad integritatem, to soundness, but wholly corrupt, denying Original Sin, the old Pelagian, Arminian, Anabaptistical error, so much against, first clear Scripture, and secondly sad experience, first the Scripture paints us to the life, what by Nature, and what born; secondly, and we ourselves discover ourselves, even going astray, as it were visibly from the Mother's womb. Oh! that they which pretend so much to the extraordianry mind of God, should be such strangers to their own hearts.   

6. Against Justification.  
1. That this is a blind doctrine which preaches, 
Hell broke lose, p. 22. 23. Burroughs against Firmin, p. 21. Naylor against Higgenson, p. 8 & 22. Truth's defence p. 95.  that righteousness which justifies is not in them. 2. He that hath a covering for his sins, no nearer then above the Stars, will one day be found naked. 3. The obedience of Christ, and of the Creatures, is not two Obediences but one. 4. That Christ bought us not with the price of his blood, that was shed upon the Cross at Jerusalem only] These tenets, 1. how derogatory are they to Christ? 2. how comfortless to sinners? 3. how cross to the design of God, to exclude boasting? 4. yea how pernicious to Souls? first, in tempting them to the rejecting the righteousness of God, of Faith, of Christ, and secondly, seeing after a righteousness of their own, which they shall never attain unto. 5. How near of kin to those positions of the Papists the justificatione? but either we must stop our ears to such doctrine, or refuse to open them to plain Scripture.   

7. Against religious Education.  
That for Masters and Mistresses to make their Servants read Scriptures, 
Proud Pharisee reproved p. 37.  and to bring them to the public Ordinances, argues a persecuting Bonner-like spirit, and is a seeking to dethrone Christ, and is treason against the King of Saints, and his tender Lambs] What is this? 
Gen. 18.19.  but first to load with calumny and reproach, that which God highly commends in Abraham; secondly, and to deter men from that which God in the Old and New Testament doth so enforce upon them. Thirdly, but all is of design, that first, so Children and Servants may be left as a prey to them, secondly, and God altogether forsaken in the next generation, and his name nor named among men.   

8. Of Light within.  
To show they are in Darkness, and would hold men there, they assert heterodoxes concer-cerning the Light within, as  

Answ. to Westmoreland Petition, pag. 14.  1. That the Light which is in every one that comes into the world, shows a man's sin and evil, and the deceits of his own heart] They are strangely confused in holding out their Light, and know not how well to distinguish inter conscientiam naturalem, a natural conscience, & mentem divinitus illuminatam, a mind illuminated with Gospel revelations: they find Christ called the light, 
Joh. 1.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and of him said, that he lighteneth every one that cometh into the world, and that in men naturally there is a Conscience excusing or accusing, and these things they strangely jumble together: that natural light, lux concreata ut naturâ insita, doth and will convince men of many sins, is undeniable teste experientia, by experience, but that by the light thereof a man may come to the knowledge of all transgression, and be able to see into the bottom of his heart 
r Jer. 17, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who but an ignorant one in God's word will affirm?  
2. That it is pure, 
Naylors' answer to Harris, p. 11.  and whosoever believes and follows it, shall not abide in darkness, but shall have eternal life] Then Christ is in vain, if righteousness could have been by the Law, Christ died in vain 
s Truth's defence, pag. 86. Gal. 2.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but in as much as it was weak, God sent his Son 
t Rom. 8.3.  etc. so if life could have been natures light what need Christ have come to be a light to lighten the Gentiles 
u Luk. 2.32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ? that were without God, and Christ, strangers from the Covenant, aliens from God 
w Ephes. 2.12. , through the ignorance that was in their minds 
x Ephes. ●. 18. Naylors' answer to Higgenson p. 6. Wickedness weighed, p. 22. Farnworth against Hagger, p 57 Naylers' answer to Higgenson, p. 5. Farnworth against Hagger. p. 54. Naylers' answer to Harris, p. 15. Farnworth against Haggers pag. 48. Burroughs against Firmin. p. 18. 19 Answer to Bork, p. 6. 7. Hubberthorn against Winterton, p. 8. Burroughs answer to Bunnion, p. 18. .  
3. They make it all and every thing, quidlibet ex quolibet, as appears by those assertions of theirs. 1. Christ is this light, 2. it is the Light and Spirit of Christ, 3. it is the Light, Spirit and power of God to Salvation; 4. the perfect Law of Liberty; 5. the Lord God, and the Lamb is the Light within me; 6. it is the Light of the Covenant of Grace. 7. It is God, and when Paul committed the Saints to God, it was to the light within them; 8. it is the word of Faith, 9 Reason and understanding, 10. a perfect rule in every man's Conscience; 11. that in a man which is just, equal, and righteous, telling him he ought not to do wrong; 12. that from which the Scriptures were given forth; 13. the same thing with the light and life of Adam in Paradise. 14. No other thing then the light of the Gospel; 15. the same light with the anointing, both in Believers, and in Unbelievers.  
A precious thing, if they could tell what, but thus they speak, 
Truth's defence, p 67. Esay 8.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  because the Light is not in them, but by this Light a man may see a design of darkness, there is, as 1. to take men off from the Scriptures: 2. To lul asleep their own Consciences, when they alone shall be judge of their own actions. To prepare them to receive any dictates, that an impudent fellow shall dare to impose from the Light within him. 4. To give men up into the immediate hands of the Devil, to be absolutely at his command, when he shall strangely suggest any thing to them, taking his impulses of darkness to proceed from Conscience, Spirit, Christ, God within them, as is plain in Gilpin, and Tolderrey.  
These are grand Errors, Heresies, Blasphemies of theirs, razing the very foundation, leading men from God, Christ, Scripture, unto the Devil and Destruction; other gross absurdities there are, for uno concesso sequuntur millia, but because we have sufficiently raked already in a filthy Dunghill, we shall but only name them.   

1. That of Perfection.  

Naylor against Ives p. 13. Farnworth against Hagger, p. 7.  That those that have received Christ and God are come to perfection, that all such as are in Christ are without sin] Alas! poor men, their perfection is verbal; their imperfection real, they are perfect Talkers very imperfect Walkers, he that is not blind may see your nakedness, that they impudently boast of, they are far from, only they glory in their shame, and count their unrighteousness for righteousness; if to be proud, railing, cursing, and blaspheming, 
z Phil. 3.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  seducing of Souls be to be perfect, then are they such, far better men have been far more humble, not that I have already attained, saith Paul, In many things we offend all, 
a Jam. 1.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naylors' Answer to Pendarres; p. 7.  and he that saith he hath no sin is a Liar, and the truth is not in him.   

2. Of Discerning.  
That the Saints by the Spirit that is in them, can judge of men's hearts, and that such judging is Christ's judging of men, and that Christ shall judge no where else but in the Saints.] Miserable men! that know not themselves nor their own hearts, and yet pretend to the knowledge of others, contrary to that, who knows the things of a man, but the spirit of a man that is in him? And it were a happiness to them, if they should not all 
b 2 Cor. 5.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hell broke lose. p. 37  appear before the judgement seat of Christ to render an account of the things they have done in the flesh, for God hath appointed a day in which he will judge the world, by the man Jesus, of which he hath given witness in raising him from the dead, as Peter hath it.  
Other strange Doctrines have been broached by some of them. Nicholas Kate of Harwel in Barks, 1. That Marriage was made by man. 
e In doctrine false, in practice possibly true.  2. That Christians were worse than Beasts. 3. That any woman was as free to him as his wife. 4. That his wife was no wife of his, she was a Limb of the Devil. 
f Holy St. Nicholas.  5. That he was holy, and all things that he touched were holy. 6. That when the fullness of time was come he should work miracles. 
g In good time.   
One of Bristol being at Marleborough in the County of Wilts affirmed, 1. He knew no such thing as the Resurrection of the body. 
h 1 Cor 15. Act. 1.11.  2. That the body of Christ was not in heaven, neither should he come thence with a body. 3. He defended those that went naked. 
They have need of a covering, his to short. This is but one part of his perfection h but none beside himself confident.  4. That he went to bed with a woman not his Wife without sin. k 5. That he was confident of his perfect holiness.] One would wonder that a very natural conscience, and those things should stand together, but being delivered up to strong delusions, they believe a lie, and by a new light from Hell, even extinguish the very light of nature, till God in Hell shall raise it up again: that a conceit of perfect holiness, could be embraced with confidence by such an unclean person!  
If the Reader will trouble himself with more, he may read these following,  

Tolderryes' foot out of the snare.  1. That Eden's garden is the World, the trees all living beings, that Paradise is in man, that men fell by harkening to the wicked, which was the i'll hly mind, and that not the woman properly, but the silliest and weakest part was the woman that tempted him, that Adam was the earthly nature in man.] and indeed there are extremes to which they are delivered up, viz. To take some Scriptures in the strictness of the Letter, against all sense, reason and other Texts, 2. To Allegorise, and make a mystical meaning, the main and only sense of words that are hystorical and literal, 
m est modus in rebus   

Act. 4.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  2. That the Redeemer of man, is not that person the Son of God, that died at Jerusalem but the light which is in every particular man, by which he is given to see sin, 
Kate could not or would not when he went to another woman's bed.  and enabled by it, if obedient to be redeemed from sin.] What is this? 
o Pelagianisme, Popery worse than both.  But 1. to evacuate the whole mystery of redemption. 2. setting up a righteousness of works. 3. yea making corrupt conscience in fallen man a Saviour. 4. and fallen man sufficient to save himself.  
3. That searching the Scriptures is not the way to find out the Knowledge of Christ, but the turning the mind within.] Contrary to that of Christ, search the Scriptures, for they testify of me. 
p Jo. 5.39. Q. Fol. 2. v. in fine.    

Questions proposed to, and answered By Joseph Frice. Quaker.  
Quest. WHether the Scriptures be the rule of trying and judging all matters of Faith and obedience to God?  
Answ. I prove not Joh. 5.22. The father judgeth no man, but hath committed all judgement to the Son. 
a A worthy proof if a man could see where the strength lay.   
Quest. Whether the light within be sufficient to guide to Salvation, if you never had heard of the Bible?  
Answ. If I had never seen nor heard of the Bible, yet believing the witness which God hath given, which is Christ, the light, hope, and glory in us, I should have attained to the Knowledge of God. 
b Obscure or false.   
Quest. Whether the teachings or writings of any of your way be infallible or of equal authority with the Scriptures?  
Answ. I say, we do not err in speaking of writing the Truth, and that of God in all consciences, shall one day witness this to be true and infallible, and the Scriptures, and our writings, hath and will most certainly come to pass.  
Quest. Whether the Father, the Word, and the Spirit, be three distinct persons in the self same Godhead?  
Answ. Three distinct persons I deny, it is like the Bishops in Rome, may own thee in them, for that is some of their unfruitful works of darkness.  
Quest. Whether Christ hath a divine and humane nature in one person?  
Answ. Thy words Humane nature, I return them with those words three persons, into the pit of confusion from whence they came.  
Quest. Whether Christ remains for ever a distinct person from all the Saints.  
Answ. but as for being a distinct person from all the Saints he is not.  
Quest. Whether the true Church hath failed upon earth, since the death of the Apostles, until now? If not, in what age or ages, or among what people hath it continued?  
Answ. He can send all, both great and small, rich and poor, bond and free, to receive a mark in their foreheads, or in their right hand. Rev. 13. & thus the true Church ceased, since the death of the Apostles, until the raising up of Gods own feed out of the earth, to stand a witness against wicked murderers and persecuters of the Saints and true Church of Christ.  
Quest. Whether the first day of the Week be more holy than any other of the Week?  
Answ. All the days of the Week, as the Lord created them, are holy unto the Saints, who are redeemed from observing days and months, and times and years.  
These things are expressly asserted and subscribed. Joseph Frice.   

Now what shall we say to these things? 
q 2 Thess. 2 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  1. Is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possible that ever such things could be entertained as truth, were not that executed the Apostle speaks of, being given up to strong delusions to believe a Lie? 2. Shall they be harkened to by them that have received the gospel. Is it not another Gospel 
r Gal. 1.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that they bring. 3. Can we look upon these dark and ungodly Tenants, as light leading to more godliness & greater perfection is the broad way to Hell, the narrow way to Heaven? 4. How can these men be received, and bid God speed? but we must be partakers of their evil deeds 
s 2 Joh. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  were they minutiora small differences, the strength of Charity might bear them, but surely these horrid tenants, that overthrow foundations, and practise of them, wast the conscience, and destroy godliness, are intolerable and the least Love and Zeal to God and Christ, and Souls of men can never bear them.    

CHAP. 7. Of Sundry Blasphemies against God, and Rail against his Ministers.  
FOr their tongues are set on fire of Hell, as James phrases it, and they have not withheld setting their Tongues against heaven, and to bring railing accusations against the Messengers of the most high, a little of this is too much, the Christian Reader will be quickly weary of it, and therefore we shall not be long.  

1. Of their Blasphemies.  

Perfect Pharisee p. 3. Affirmed by George Fax and J. Naylor before witnesses who attest 1. saul's errand. p. 58 Lancaster Petition.  1. That they are equal with God, as holy, just, and good, as God himself.] Pardon me, if here my pen fail me, who can tell what to say to such blasphemous saying? Humility is a sign of grace, such pride of the fullness of iniquity, the Angels in heaven veil their faces, but these impudent Creatures, Devils incarnate, dare outface heaven, and vie with God, there is but one step higher to affirm, that they are above God, but certainly if God give not repentance to such wicked wretches, they will be below the worst of Heathen, for they may not be called Christians. 
Ford and Fowl Ans. to Speed. atkinson's sword of the Lord. Houghill and Burrougs Ans. to Reeve.  2. That the being of God is not distinct from them that are begotten by him.] ignorant creatures that scarce know any thing that is, thus to prate concerning the being of God, of which the wisest and holiest men know rather, Quid non sit, quam quid sit, what it is not, than what it is. 3. That the nature and glory of the elect differ not from the nature and glory of the creator, for the elect are one with the creator in his nature enjoying his glory.] Neither knowing God nor themselves, the finiteness of the creature, nor the infiniteness of the Creator: because God speaks much of the oneness and greatness of their glory, therefore can there be none but identity of nature, and equal participation of glory quoad omnia in every thing? they may as well confound all, and say the creature is the creator, that the cause is the effect, and effect the cause, that a thing is from another, and that thing is itself, they have not only lost their Religion, but reason, pride & ignorance, hath made these men more equal to the Devil then God, and indeed they almost say as much in totidem verbis, in so many words. 4. That God is not distinct from living creatures. 5. That the Soul is a part of the Divine essence. 6. That there is no distinction of persons in the Deity. 
Perfect Pharisee pag. 6. at the end of the gag. p. 14. Is it not railing against father, Son, and Holy Ghost, to say [these 3. shall be damned, shut up in perpetual darkness for the lake and the pit] as you say in your Ishmael p. 10. l. last.  Notwithstanding the express naming of them in Scripture. 2. And their peculiar properties. 3. As likewise attributing to every one of them, those things which are only effected by a God. 7. That Jesus Christ is God and man in one person is a lie.] whereby they run themselves upon extremes, either with old Heretics, as Paulus Samo satenus Arius, etc. or making him instead of one Lord Jesus Christ two with Nestorius, or confounding the divine and humane nature, 
denying the Deity.  making a mixture with Eutychus and Dioscorus, etc. 8. That Christ was a man, had his failings, for he disinherited God on the Cross. 
Gilpin. p. 2. ] quam bene conveniunt? How well these things hang together. 1. They must be equal to God, Christ but a man. 
r Heb. 4.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  2. They perfect, but he a sinner: Which besides that it makes. 1. him uncapable to save, is 2. diametrically contrary to the word, he was made like to us in all things, sin only excepted. 
Perfect Pharisee. p. 8.  9 That whosoever expects to be saved by him that died at Jerusalem shall be deceived.] when Christ, unless you believe that I am he, you shall die in your sins, w and Peter, neither is there under heaven given any other name, 
* Act. 4.12 Fowl and Ford against Speed. H. Clerk in his Description of the prophets. p. 9  whereby we may be saved. x 10. That singing David's Psalms in English Meeter, is to sing the Ballads of Hopkins and Sternehold King James his Fiddlers, and to sing them, is to turn them into Lies and Blasphemies.] They would disannul the duty of singing, they accustoming themselves to howling and roaring, contrary to that of James, is any merry let him sing Psalms. y 2. Neither can they sing David, 
Fr. Gawler, See Antichrist in mab, by Mr. Miller. p. 7.  Psalms in David's Language. 3. Neither are they able to judge how well, or how ill they are translated, but are ready to speak ill of what they know not. 11. that that word 1. John 1.8. If we say we have no sin, we deceive ourselves, was spoken by the carnal man.] It stairs them so in the face, they would fain outface it, and so overturns their Doctrine of being without sin, that they would willingly overturn it, and will venture upon calling the Apostle a Carnal man rather than themselves should not be thought perfectly spiritual. 12. For our giving forth Papers or printed Books, it is from the immediate, eternal Spirit of God and for the simple ones sakes, as we are moved by the immediate spirit of Christ to write to teach, to exhort, or to put in Print: Truth's Defence, p. 104.] How then comes it that Gother son Ep. 4.5. is fain to write against others of his own, and call to them to recall their Tenets and repent. 13. All their Rail, Curse and Blasphemies, they Father on the Holy Ghost, and make them to proceed immediately from the eternal spirit of God in them: as may appear.   

2. Of their rail at Ministers, and slandering of them.  
Only whatever they say is little in respect of what before, and there can be no wondering at their Blasphemies against Men, when they have thus opened their mouths against Heaven, and if they have done these things to God himself, no wonder if such to his Servants, but to speak their language, with which they often salute the Ministers.  
That they are of the Synagogue of Satan, 
Hell broke lose, p. 35.  and know nothing of God, but are enemies of God, being guided by the spirit of error without amongst dogs, whose humility is feigned 
a Their hearts they know. , that their Sermons are fleshly fancies 
b And they Q. for real flesh. , and conjurations▪ dirty miry doctrine, a stinking puddle that their hearts are filthy deceitful 
c That's right. , seeking praise from men 
d They have little from you.  that they are scandalous 
e What all? Scandalum acceptum. Be sure to say enough. Muse as they use. , following the ways of Balaam, and Cain, worse than Simon Magus, knowing nothing of the life of the Gospel that they are Heathens, wallowing in the mire and filth of the flesh, on whom all the plagues of God are to be poured; blind guides, proud Baal's Priests 
f The best that ever he had. I hope. , Liars, Blasphemers 
h They Q. not guilty. , enemies to Christ Jesus, Murderers, Sorcerers, Whore-mongers▪ children of disobedience, greedy dumb Dogs Witches, Antichrists, Antichrists Merchants, Robbers, Deceivers, Ministers of the World 
i Worse than themselves. , Conjurers, Devils of a Serpentine Nature, a brazen faced B●ast, Covetous, Idolatrous, Priests, Thiefs, Devilish Priests, Priests of the world, Foxes, Ministers of antichrist, proud Pharisees, envious, malicious Priests, Egyptians, Sodomites, Gog and Magog, a seed of evil d●ers, children of the Devil, blind Watchmen, Backbiters, Railers, Seducers, Taskmasters of Egypt, devouring Lions, Firebrands of Hell, Sons of Belial. I shall but add here one passage for all. Naylor against Baxter, p. 30. Thou askest if it will be for the people's profit to despise their Teachers, and Guides? I say you who have despised Christ's commands, to set up your own Lusts and Pride, Covetousness and false-Worship must be despised, and when such Guides are discovered, then shall the people profit, when they come to be guided by that Spirit God hath given to every man to profit withal, which you will keep them from as long as you can, that you may fill up your measure and wrath come upon you to the uttermost, being captivated by the Devil Son and Body; the God of this world having blinded your eyes, so that the Gossip el is hid from you, and you lost, setting up the Letter instead of it, having denied the light, and erred from it, are got up into hardness of heart imprisoning, beating, making havoc like rude Beasts, what ever the Devil did where he reigned, so do you; being the head of the Serpent, which Christ is come to bruise, as he did in his own person, so he is the same brood, who now are found in the same bloody plots against the seed of God, 
So Princed.  worse than ever any, seeking the lives of others for practising that in life which yourselves will preach in words for Money, such a generation of raging Beasts was never yet in the world▪ who seek to devour on every side you, and who departs from sin is your prey, the greatest deceivers that ever yet come, now when you come to be revealed, who would have believed that you who have had so many millions of pounds, for reaching people to forsake sin? and now if any declare that he hath forsaken it, and is set free, you preach it down as the most dangerous error that ever was.  
Full of Slander, empty of Charity, and who can ascribe this but themselves to the good spirit of God.  
Enough ne quid nimis, surely they are angry, and I am apt to think the Minister's have hit the Devil in them a sound rap of the nose, that makes him to roar so loud. But yet they are not altogether foolish, there is some wit in their anger, though it be but Serpentine.  
1. Hereby would they alienate the People's affections from them, 
The end of their railing without end.  present them so ill, that the people might get no good by them.  
2. To get esteem, and gain by what others lose, they would by this be thought exceeding zealous, none like them, for God, Christ, and Souls; truly had they kept in their poison when they vented all this, they might have been better thought on, but to be so evil themselves, while they are making others so, is not politic.  
3. To prepare the Ministers for more, to exercise them with their tongues, that they may better rye their hands, this is but a paper of Devils set on your heads, before your bodies be brought to the stake; but might I advise, men should first stop their Ears, secondly, bridle their ●ongues, thirdly, eat their company, and fourthly, let them be branded for hideous Blasphemers, notorious Railers.    

CHAP. 8. A short account of a dispute at Cambridge, Aug. 1659. between three eminent Quakers, and one Scholar.  
AUG. 25. T. S. of Chr. Col. returning home from Saint John's Library, saw George Whitehead preaching in the Quakers 
The Quaker disarmed, Pref.  common meeting House 
b Over against Sidney Col. , when Whitehead had done, he confuted his Doctrine, but considering how apt  women were to be misled▪ he sent the following to the Mayor, hoping to reclaim in the end his 
c The Majors.  Wife, who it seems was then a Quaker.  
Whereas George Whitehead delivered, first that they are not Heretics, second, teach no other but what Abraham and Christ, and thirdly said, that the Scriptures are not the Word of God. I am ready at any hour or place: 1. to prove these false: 2. to make good my Arguments l●sts used against him. 3. That it is a sin for him to preach (or any such) or for any to hear him.  

Chr. Colh. T. S.  
The Major sent for Whithead, who before him wrote, 

1. That we do not open a door to Heresies.  
2. That we are not Heretics, because  
3. We do not teach any Heresy 
d So it is a sign. .  
4. We walk not in the steps of Heretics.  
5. That the Bible is not the Word.    
And this he would maintain 
e Quantum potuit.  against T. S. at what time and place the Major should appoint. Then George Whitehead caused these positions to be writ, saying he would defend them also 
f His strength was great, or wit small. .  
6 The Scriptures doth not say, if any man say he hath no sin, he deceives himself.  
7. I deny that this is a truth [if any man say he hath no sin, he deceives himself as concerning the Saints 
g But the Saints on Earth will say so. .  
8. It is not a sin for me, or any such man to preach, or any to hear us.  
Aug. 27. T. S. nor hearing of the time and place of mee●ing▪ went to the Major to know what was resolved, he answered, the Aldermen were not willing it should be in the Town-Hall 
h Some of them according to this relation too, willing their common meeting should be in the own.  so that if there were any dispute, it must be in the Quakers common Meetinghouse, but several Aldermen were not willing there should be any, and that he would not advise T. S. to dispute, whereupon T. S. resolved, not to dispute against the mind of the Corporation 
i Modest and sober. .   

Aug. 29. came this from W. to T. S.  
Friend, T. S. this is to certify thee, that according to our agreement, when I was with thee, I am willing to give thee a meeting, and seeing no other place is appointed, I intent to be at our Meeting place this day about one or two, where I may expect thy appearance, according to thy promise to me, first to produce thy arguments, etc. subscribed. G. Whitehead.  
Immediately he received another, from Mr. James Alders. Sir, I was called this morning to Mr. Majors, and there I was told, that it is the desire of the Quakers to meet you at their house of meeting, they begin to think you are afraid to meet them, etc. 
k Crow before victory.   
Notwithstanding ●. S. continued in his Chamber, till one came from M●. Alders to tell him, the Quakers were met, and reported that T.S. did not dare to come, thereupon he went.  
When met G. W. told the people the Questions to be disputed were; 
Quaker disarmed dispute.  1. Whether it were a damnable sin for him to preach, and secondly a damnable sin for any to hear him. But T. S. began as the propositions lay in his paper, and so went to prove; tha. Quakers do open a door to damnable Heresy.  T. S. 
he that writ Ishmael and his Mother cast out, opens a door to damnable Heresies, but you writ ●hat Book, therefore.  
Whithead answered he did not write it all for there is somewhat scribbled 
l It was all but scribble.  in it. T.S. asked if he were the Author of all printed in it, he answered, about three years ago, I and four more writ it between us, 
m Multis manthus g●ande levatur onus.  and said that he would own it.  
T.S. further urged, All Papists open a door to damnable Heresies, you who writ this Book are a Papist therefore.  W. 
I am no Papist.  T.S. 
He who refuses to take the Oath of abjuration is a Papist, he who writ this refuses to take the Oath of abjuration, therefore a Papist.  
He●e George Fox 
n a notorious Quaker as before.  made a long Discourse to prove that it was not lawful for a Christian to swear, 
o To put off the odium of refusing the Oath of Abjuration, it is no duty to curse, r il, and blaspheme  and would have had T. S. proved it was lawful to swear, who answered it was beside the Question. Here the Major's Wife entreated T. S. to lay aside Whiteheads Book, and dispute from Scripture.  
So T. S. did from. 2. Cor. 5.20. He who pretends to be an Ambassador of Christ, and hath no commission to show, but what all the damnable Heretics in the World do or may show, that man opens a door to damnable doctrines: But you pretend to be an Ambassador of Christ, 
p What is that to them, but a blind.  and have no commission to show but what all the damnable Heretics in the World do or may show therefore.  W. 
I have my Commission from Christ, and did ever any Heretic pretend a Commission from Christ.  T. S. 
Yes, David George, Socinus, Arius, and all the Heretics I ever read of.  W. 
They could not prove it by the effects as I, i e. show the people converted by them.  T. S. 
They could; Arians converted a nation of Infidels to Christianity, and his opinions in a short time spread so far, that all the World seemed Arian. 
q Totus mundus est Arianas'.   W. 
But did the Heretics live good lives?  T. S. 
It is confessed that Arius and his did, that Pelagius did, and I remember that no Sect-master that did not.  
Here Whitehead would prove himself no Heretic, from 2. Pet. 2.1, 2. Heretics are those that deny the Lord that bought them. I do not deny the Lord that bought me, therefore—  T. S. 
I deny the Major, all Heretics do not deny the Lord that bought them, the Apostle instances but in one sort, even the worst, who would even deny the Lord; it follows not hence, none are false Teachers, or false Prophets, or Heretics, but such as deny the Lord that bought them. 
r A particulari ad universate non valet consequentia.   W. 
I have Christ within me, therefore I do not deny the Lord that bought me.  T. S. 
You do not prove your Major.  
Here being silent. T. S. Out of this place urged against him, He that writ Ishmael and his Mother cast out, even denies the Lord that bought him, but you writ that Book. There the Major he further proved, He that denies Persons in the Trinity, and calls him Dreamer and Conjurer who asserts them, saying, that a man who saith there be 3 persons in the Trinity, shall be shut up with them in perpetual darkness for the Lake and the pit, that man is an Heretic, even denying the Lord that bought him, but you George Whitehead deny the 3. persons in the Trinity, etc. This Minor was proved out of the Book itself, p. 10. the 3. persons thou dreamest of, which thou wouldst divide out of one like a Conjurer, all are denied, and thou shut up with them in perpetual darkness for the Lake and the Pit.  
Here Fox made a long Discourse against the Trinity.  T. S. 
I came not to hear you repeat a deal out of Paul Beast, I came to dispute.  Fox. 
Prove there be 3 persons.  T. S. 
1. Joh. 5.7. There be 3 that bear Record in heaven, the Father, the Word, and the Spirit, and these 3 are one. Thus, If the Father, Son, and Holy Ghost, be 3 He's, then 3 persons, 
● While H. D. gibes at 3 He's, and the argument for three persons taken from the places, he considers not that T. S. was necessitated to condescend to vulgar capacities, who cried out they would hear no Philosophy or School-terms  but they are 3 He's therefore—  Fox. 
What mean you by 3. He's.  T. S. 
Three that may as it were be pointed at he, he, he.  Fox. 
I do not like that argument.  T. S. 
Therefore further, are you three Persons that dispute against me?  Fox. 
Yea.  T. S. 
Prove it.  Fox. 
We are in 3 places, and therefore 3 persons.  T. S. 
Therefore replied, the Father, Son, and Holy Ghost have been in three places, and therefore 3. persons; at the Baptism of Christ, 
s Argumentum ad hominem.  while Jesus came up, the Holy-Ghost down, and the Father in heaven.  Fox. 
Persons have flesh and blood. 
t Learnedly.   T. S. 
Angels are persons and have not, one of them said, Angels are not persons. 
u Well versed in Metaphysics   Fox. 
A person is a subsistence.  T. S. 
So are Father, Son, and holy Ghost.  
T. S. Further argued: He who denies the Bible to be the word of God, saying that to assert Scripture to be the word of God, is one of the deceitful imaginations which the Priests of this generation have deceived the people with, that man is an Heretic: But you deny the Bible to be the word, and tell Mr. Townsend, that to assert it, is one of the deceitful imaginations which the Priests of this generation have deceived the people with:  
See Ishmael and his mother cast out. p. 1. lin. 1. therefore— This was not answered, but Fox said, they cannot be three persons, because they were not visible in several places.  T. S. 
If Christ was man, and the holy Ghost was in the form of a Dove, than they were both seen.  Fox. 
Prove that they were seen in several places.  T. S. 
One was seen in the water, the other out.  Fox. 
Prove they were seen. 
w Fox could not or would not see.   T.S. 
Many beheld them both.  Fox. 
The Holy Ghost could not be seen.  T. S. 
He was in the form of a Dove, therefore could be seen.  Fox. 
Not in the form of a Dove, but in the likeness 
x Rare. , hereat some laughing, he answered that he was seen, but not visible. 
y Surely his religion, reason, and wits were lost.   
By this relation it is visible to be seen.  

1. Their boldness.  
2. Their crowing without cause.  
3. Their inability to argue.  
4. Their little or no learning. 
z At least that any of them will be known of.   
5. Their strange opinions about the Trinity and Scripture.  
6. How they run beyond all reason and sense to defend their tenets.   
Lastly, Their obstinacy, when neither Scripture, reason, nor sense can convince them, their damnable errors and stupid obstinacy will surely conclude such men Heretics.    

CHAP. IX. A brief relation of three Disputations at Sandwich April 1659. between Fisher, Whitehead, and Hubberthorn Quakers, and Mr. Danson Minister there.  

1. Disputation, April 12. 
§ T. Quakers folly, p. 1. Edit. 2.   
Quest. WHether every man that cometh into the world be enlightened by Christ?  Danson. 
We grant every man hath some light by which he discerns, though dimly, many, 1. Sins. 2. Duties. 3. Divine Attributes; but the mystery of godliness, 1 Tim. 3. ult. God manifest in the flesh, justified in the spirit, etc. we deny that all men have the knowledge of.  Hubberthorn. 
The light is but one.  Danson. 
The lights mentioned, 1. Natural, and 2. Supernatural are two, though all have the one, yet few the other: If your meaning be that the knowledge of the Gospel is vouchsafed by Christ to every man, I prove the contrary  
1. Psal. 147.19, 20. He showeth his word unto Jacob, his statutes and judgements unto Israel, he hath not dealt so with any nation, and as for his judgements they have not known them.] By the Word, Statutes, and Judgements are meant the knowledge of the Gospel; and the Psalmist asserts no nation beside the Jews had this knowledge at this time.  
2. Ephes. 2.12. Speaking of the Gentiles before Christ, the Apostle says, they were without Christ, strangers from the covenant of promise, having no hope, and without God in the world.] They who had no hope, that is, no ground of hope of salvation, were ignorant of the promises, the ground of hope, and so of God in Christ the object of hope, and so of the sum of the Gospel.  Geo. Whitehead. 
Rom. 2.15. says, The Gentiles have the Law in their hearts.  Danson. 
It is spoken of the natural light, for it's opposed to the knowledge of the Jews.  Whitehead. 
It is said to be the knowledge of whatsoever might be known of God, Rom. 1.19.  Danson. 
The Apostle intends, that what might be known of God, without the preaching of the Gospel, was known to the Gentiles, vers. 16, 17. It is by the Gospel the righteousness of God is revealed. John 4.22. Christ tells the Samaritans, the Jews (exclusively) knew what they worshipped, and that salvation was of the Jews; and in respect of this Gospel-knowledge, the Gentiles are said to have their understandings darkened, Ephes. 9.18.  Whitehead. 
That place says, that the Gentiles were not so enlightened as afterward; for 'tis said that Christ was given for a light to lighten the Gentiles?  Danson. 
It proves not that Christ was a light to the Gentiles in every age and generation, but after his coming in the flesh. Acts 13.46, 47. Lo we turn to the Gentiles, for so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles. That of the Ephesians denies the Gentiles at all to have been enlightened by Christ, (unless as God) before Christ, they were afar off from God and Christ, and the knowledge of them. Ephes. 4.18. Alienated from the life of God; 
In potentia proxima, o● sensu composito.  which imports their understandings no more capable of the knowledge of God, than creatures of one kind of life to converse with another: So that the Gentiles wanted the light of the Gospel, and light in their understandings, as the light of the Sun is requisite externally, and the light in the eye, so the Gospel, and an enlightened understanding.  Geo. Whitehead. 
Thou makest the Gospel an outward light: But 2 Cor. 4.6. the Apostle says, it shines out of darkness in their hearts?  Danson. 
The Apostle speaks of material light, and argues from the effect of one creating word to another, that by the like word of command he had the light or knowledge of Christ in his understanding: As for, in their hearts, it is the same with Ephes. 1.18. The eyes of your understanding being enlightened, the light by which the Gospel is discerned is inward, but the Gospel itself, outward.  Whitehead. 
2 Cor. 4.6. The Apostle says, The light of the knowledge of the glory of God in the face of Christ shined in their hearts.  Danson. 
In whose? Not of all mankind, but of the Apostles and some others, a small number in comparison; and therefore vers. 3. the Apostle says, The Gospel was hid to them that were lost. And vers. 4. There are some to whom the light of the Gospel doth not shine. And Mat. 13.11. it was given to the Disciples, not to others to know the mysteries of the Kingdom. And Luke 20.21. Christ thanks his Father, that whilst he hide the secrets of the Gospel from the Scribes and Pharisees, he revealed them to others.  Whitehead. 
Luke 17.21. The Scriptures say, the kingdom of God was in them.  Danson. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you, i. e. the preaching of the Gospel.  Hubberth. 
John 1.9. Christ enlighteneth every man.  Danson. 
Every man that is enlightened, or some of every nation, kindred, tongue and people.  Hubberth. 
The Scripture saith, every man.  Danson. 
The phrase hath a restrained sense, Heb. 2.9. Christ tasted death for every man, when he died but for a certain number. Vers. 10. In bringing many sons to glory.  Hubberth. 
Then thou deniest that Christ died for all?  Danson. 
Yes.  Whitehead. 
2 Cor. 5.14. If one died for all.  Danson. 
It is spoken of Converts whose sanctification was the end of Christ's death, and for whom Christ risen, and who therefore did rise with him?   

Qu. 2. 
§. 2.  Whether in this life the Saints attain to a state of perfection and freedom from sin.  HVbberth. 
1 John 3.9. Whosoever is born of God doth not commit sin?  Danson. 
It cannot be meant of freedom from sin, but either, 1. There is an Emphasis in sin, meaning some sort of sin, 1 John 5.16. There is a sin unto death; or 2. an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which notes to make a trade of sin, thus the Saints sin not. Again, it must be meant of all Saints born again, and then none such sin, contrary to 1 John 1.8. If we say we have no sin, we deceive ourselves; and this is spoken of such as vers. 3. are said to have fellowship with the father and his son.  Fisher. 

b 1. A Minister. 2. an Anabaptist. 3. now a Quaker, & hath been at Rome.  Read vers. ult. If we say that we have not sinned, we make him a liar: The born of God should lie if they did deny themselves to have sinned before the new birth.  Danson. 
Vers. 8. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if the latter were to be understood of sins proceeding, the former is the presenti.  Whitehead. 
Phil. 3.15. As many as be perfect.  Danson. 
1. It is used in a comparative sense in reference to others less. 2. Oft in Scripture perfect is put for upright. 3. Phil. 3.12. the Apostle denies himself yet perfect.  Fisher. 
Psal. 119.1. Blessed are the undefiled in the way, they also do no iniquity, v. 2.  Danson. 
The phrases are hyperbolical, David otherwise excludes himself from blessedness, his wish, vers. 5. and other passages in the Psalm shows he was not free from sin.  Fisher. 
Luke 1.6. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.  Danson. 
1. How doth it appear, that righteous before God is meant of perfect inherent righteousness? 2. That blameless is meant otherwise then comparatively. Phil. 2.15. Blameless without rebuke, in the same sense may Luke use the phrase, Phil. 3.6. Touching the righteousness which is in the Law blameless. When a Pharisee, i. e. in respect of others, as Luke 18.10. Not as other men are. 3. Zacharias is at this time guilty of unbelief, Luke 1.10. Because thou believest not my words.  Fisher. 
No such thing of Elizabeth.  Danson. 
Your argument is from the phrases; and if applicable to him guilty than they will not argue her to be free.  Danson. 
Eccles. 7.10. There is not a just man upon earth that doth good and sins not.  Hubberth. 
If meant as thou wouldst, then Christ was not just.  Danson. 
Christ was God as well as man, the place excludes any mere man.  Fisher. 
The just man spoken of is not on 
c Doctor Sublimis.  earth, for he is redeemed from the earth; and in the Revelation he is said to be a dweller in heaven. Whereas the wrath of God is said to come on the inhabitants of the earth.  Danson. 
Can you possibly think that the just man's being in heaven in respect of disposition and affection, and in Christ, excludes his local abode on earth?  Hubberth. 
Heb. 12.23. Spirits of just men made perfect, spoken of them to whom the Apostle writes.  Danson. 
The Apostle says, we are one body with them in heaven, the spirits, etc.   

Quest. 3. 
§. 3.  Wheher our good works are the meritorious cause of our justification?  FIsher. 
Contraria contrariorum ratio, our evil works are the cause of our condemnation; therefore our good of justification. 
d Surely he was now newly come from Rome.   Danson. 
We deny the consequence, because our evil works are perfectly evil, our good but imperfectly so, any one evil is a violating of the Law, and deserves its penalty; but any or more good works, not the fulfilling it. Again, our evil and good works are not absolutely contrary, the one being perfectly evil, the other imperfectly good, malum ex quolibet defectu, bonum ex integris causis. Esay 64.6. All our righteousnesses are as filthy rags. Lastly, our good works are due, and so cannot merit, our evil violate the Law.  Fisher. 
I prove the consequence from Gal. 5.18. But if you be led by the spirit you are not under the law. Whence, if they who are led by the spirit are not under the Law, than the leading of the spirit is the meritorious cause of their not being under the Law: but they who are led by the spirit are not under the Law.  Dans. 
This is no proof of the consequence, you should have proved there is par ratio, for the merit of evil and good works, and the leading of the Spirit is an effect, not a meritorious cause of not being under the Law, that is, obliged to its penalty,  Fisher. 
1 Cor. 6.11. Such were some of you, but you are washed, but you are sanctified, but you are justified in the name of the Lord Jesus, and by the spirit of our God. Here the Corinthians are said to be justified by the spirit.  Danson. 
I might say, perhaps the clause should be referred to sanctification, thus; but ye are sanctified by the spirit of our God; or else justified by the spirit, may be meant of the spirits application.  Fisher. 
Rom. 8.2. The law of the spirit of life in Christ Jesus hath made me free from the law of sin and death. Now 'tis the same law of the spirit of life that is in Christ and the Saints.  Danson. 
The Apostle asserts the holiness of man's nature as a work of the spirit, conforming it to the Law to be the meritorious cause of our freedom from sin and death; but not that which is in us, but in Christ. It is true, the same spirit is in Christ and the Saints, yet doth not the spirit conform us fully to the Law; nor if it did, were that conformity the merit of Justification?  Fisher. 
Read Rom. 8.4. That the righteousness of the Law might be fulfilled in us who walk not after the flesh, but spirit. This place says, the righteousness of the Law is fulfilled in the persons of the Saints.  Danson. 
Vers. 3. tells, that the Law was weak through the flesh, i. e. unable to justify us in regard of our inability (through corruption) to fulfil it, which were untrue, if we were able; It follows, God sent his own son to give what we could not attain by our own obedience to the Law: And as for vers. 4. it imports the end of Christ's coming, that the righteousness of the Law might be fulfilled in us, not in our own persons, but in Christ's righteousness imputed to us as if inherent.  Danson asked Mr. Fisher, whether Infants be in a justified state or no? He answered, there are but two states, Justification, and Condemnation. Danson. 
Before you maintained that our Justification was by a personal fulfilling of the Law; and now you grant some persons to be justified who never did fulfil it personally, here is a contradiction.   

April 13. 
§. 4.   
DAnson undertook to prove our good works are not the meritorious cause of our justification, from Rom. 11.6. And if by grace, than it is no more of works, otherwise grace is no more grace; but if it be of works, than it is no more of grace, otherwise work is no more work. If justification be of works, than grace is excluded, for it cannot be of gift and debt in respect of us, but grace is not excluded, we are justified by grace therefore.  
Again, Rom. 10.3. For they being ignorant of God's righteousness, and going about to establish their own, have not submitted themselves to the righteousness of God, for Christ is the end of the law for righteousness to every one that believeth. The Apostle makes a distinction between our own righteousness and Gods, finds fault with them, who neglecting Gods, went to establish their own, and he makes our righteousness a personal conformity to the Law, and God's righteousness to be Christ's, made ours by faith, you therefore are guilty, who make your own righteousness your justification.  Whitehead. 
We do not make our own righteousness our justification, but the righteousness of God made manifest in us.  Danson. 
Yesturday you did assert our good works are the meritorious cause of our justification.  Whitehead. 
We witness to the righteousness of God according to Phil. 3.9. Not having mine own righteousness which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith.  Danson. 
The righteousness which is of Christ and of God by faith is called Christ, ver. 8. That I may win Christ, and how he our righteousness? As Christ was made sin for us, by imputation: So that the Apostle by his own righteousness understands his personal conformity to the law, and by Christ's, that in Christ made the Apostles by faith.  Whitehead. 
You make two, whereas the righteousness of Christ is but one.  Danson. 
The righteousness which the Apostle calls his own, was it not Christ's? and yet that was never in Christ as the subject, and Christ had an inherent righteousness of his own. Here are two righteousnesses, the one for our justification, the other for our sanctification.  Whiteh. 
Are we not justified by Christ within us?  Danson. 
By Christ without us.  Whiteh. 
Then by another Christ, and so two Christ's.  Danson. 
Christ within us is not his person, but his operations, the cause for the effect, and therefore it follows not, that we make two Christ's: So that when I deny Justification by Christ within us, we deny it by that righteousness in us, whereof Christ is the Author.  Whiteh. 
I prove our sanctification gives us a title to the inheritance, Acts 20.32. To the word of his grace which is able to build you up, and to give you an inheritance.  Danson. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot refer to grace (or if it did, grace intends not sanctification) but o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God.  Fisher. 
Tit. 3.7. That being justified by his grace, it is the same with washing of regeneration and renewing of the holy Ghost, vers. 5.  Danson. 
Grace there is meant of the favour of God, manifest in the giving of his son, imputation of righteousness and acceptance in him.  Whitehead. 
Rom. 4.3. Abraham believed God, and it was counted to him for righteousness. Here faith is the cause of our Justification.  Danson. 
Formerly it was, we are justified by a personal conformity to the whole Law, and now you will prove that a conformity to a part will suffice. Again, the Apostle doth oppose faith and works, Now if faith be considered as a work, there is no opposition, and does not that opposition exclude faith as a work? And is boasting excluded in justification by faith as a work? Rom. 3.27. Where is boasting? then it is excluded, by what Law? of works, nay but by the law of faith: And Chap. 4.5. to him that worketh not, but believeth. For the Text, the act is put for the object, as if it had been Christ whom his faith laid hold on, was imputed for righteousness: but that faith is imputed, instead of personal righteousness, or as the meritorious cause I utterly deny.   


§ 5.  April 19  
Q. Whether the Scriptures are the word of God?  Mr. Fisher. 
IF you mean by the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the writing, we deny it.  Danson. 
We mean the matter contained, whether that be our rule of faith and life.  Fisher. 
There are several books which are as much a rule as those in your Bibles. 1 Cor. 5.9. I wrote to you in an Epistle. Here you have an Epistle of Paul before what you call the first.  Danson. 
You should have proved that mentioned, was intended as much for our rule, as those in our books.  Fisher. 
If written to the same end, than it was intended as much; but it was, therefore  Danson. 
I deny the consequence; Sermons, private religious discourses, have the same common end, yet Scripture our only standing rule, the other as they agree therewith.  Fisher. 
What character have you of this Epistles being a rule, that the other wants?  Danson. 
Do you know it is extant?  Fisher. 
No.  Danson. 
There is a distinction, God hath reserved these for our use, the other not.  Fisher. 
Col. 4.16. And that you likewise read the Epistle from Laodicea, a book you have not, but we have.  Danson. 
All that was written by holy men, and preserved for our use, is not therefore our standing rule, than the discourses of holy Ministers left in print; but what is the title of that Epistle?  Fisher. 
The Epistle of Paul to the Laodiceans.  Danson. 
The place you bring, says not an Epistle to Laodicea, but from. But to the quest. Whether the books commonly called the Old & new Page 28 Testament were appointed by God for a standing rule of faith and life.  Fisher. 
There is another, therefore the Scripture is not it. Gal. 5.16. This I say then, walk in the spirit; in and by the spirit, there is our rule.  Danson. 
That phrase notes the Principle, not the rule.  Fisher. 
You suppose the Letter antecedent to the Spirit, whereas the Spirit is antecedent, and none can walk in the Letter, till in the Spirit?  Danson. 
The Spirit is antecedent in respect of the revelation, but subsequent the Letter, in respect of assistance which he gives to obedience.  Fisher. 
If there was a rule before the Scripture, then that is not a rule; but there was, therefore  Danson. 
It was the same matter, since the Gospel preached to Adam, no increase of truths quoad essentiam sed tantum quoad explicationem; the manner of conveyance different, but the matter of Doctrine conveyed, still the same.  Fisher. 
Rom. 10.8. The word is mighty even in thy heart, but yours is without.  Danson. 
It is in thy mouth too. For you read not all.  Fisher. 
This is meant of the light in every man's conscience, it is a word which every man hath heard. Vers. 18. But I say, have they not heard? Yes verily, their sound went into all the world  Danson. 
Then the light within is the spirit you pleaded for to be the rule in opposition to Scripture: 
N. B.  But vers. 18. speaks of the Gospel relating to the Preacher, v. 14, 15. And though the words are taken out of Psalm 19 yet they intent not that natural knowledge of God which David speaks of; but the Apostle intimates, the knowledge of Christ by the Gospel should be of as large extent in the publication as the knowledge of God by the hearers ministry. And the word said to be in the heart is meant of the matters contained in the Scripture, that is the word of faith which we preach.  Fisher. 
Col. 3.16. Let the word of Christ dwell in you richly, yours is without.  Danson. 
It was without, as it was the Letter of the Scripture, and his exhortation was to get acquaintance therewith, and he prescribes means in teaching one another, singing of Psalms, which were part of the words of Christ, as the matter and author.  Fisher. 
It is a fond custom to make the people sing David's conditions, who have not his spirit.  Danson. 
Your objection holds as strongly against the use of them, in the times of the Old Testament, and yet then they were part of public Temple-worship, nor is it more a lie to sing, then read them.  
By this Dispute you have a further discovery of their false Doctrines, and that in matters of great concernment, how 1. They labour to make the Scriptures imperfect. 2. Themselves perfect. 3. And the natural light in man sufficient to salvation. 4. How, while they would set up Christ in word, they would set up a righteousness of their own to Justification.  
In a word, how in many things they plead the Popish cause, while they cry down the Ministers of Christ. You may also see their weakness and wickedness in wresting of Scripture, how that strength of argument will not satisfy, and secure their obstinacy in darkness under a pretence of light within them, God heal them of their blindesse and obstinacy, or stop up their way, that they may not seduce Souls to destruction, and guide them that fear his name; in ways of Truth and holiness, through the Lord our Righteousness. Amen.    

CHAP. X. Showing 1. Quakers instrumental to the introducing of Popery. 2. In some of their Tenants dangerous to States. The first may appear both by Principles and Practices.  

1. In their Tenants.  
1. THat the Ministers of the Reformed Churches are no true Ministers. 2. That a man is justified by the merit of his good works. 3. That the Scriptures should not he read by ignorant and unlearned. 4. That a man may perfectly keep the Law. 5. Denying the imputed righteousness of Christ for justification. 6. That Scripture is not the supreme rule. 7. Pretending to revelations and miracles. 8 That H. D. doth not know whether Purgatory be revealed in Scripture or not. 9 The infallibility of their Ministry.   

2. Their practice.  
1. GEorge Cowlishaw, 
Pryn. The Quakers deny the thing, The innocent delivered out of the snare, p. 40. and the cry of blood, p. 8●. on this reason, to affirm no such persons spoke among them, and they know the names of such as have not railed.  Ironmonger of Bristol affirms on oath, January 22. 1654. that in September before, he had some discourse there with one Coppinger an Irish man, who told him that he had lived in Rome and Italty 8. or 9 years, and had taken the order of a Franciscan, and that he had been at London lately for some months; and whilst there, had been at all the Churches and meetings public and private that he could hear of, 
a How diligent.  and that none came so near him as the Quarkers; 
b To their praise.  And being at a meeting of the Quakers, he there met with 
c A design.  two of his acquaintance at Rome, of the same Franciscan order that were now become chief 
d A fair door opened.  speakers among the Quakers; and that he himself had spoken among the Quakers in London about thirty times, and was well approved of among them. 
e Mark.  Coppinger asked him if there had been no Quakers at Bristol, he answered, no. He replied, that if he would give him 5 pound, he would make it five hundred, if some did not come within a month, and about 18. days after, there came two, probably his two Franciscan Friars, which did much hurt, and gained many Disciples.  

As also by what follows, c. 11. c. 4.  Since which they have there taken root, and spread, of which you have a full discovery in the story of James Naylor, before spoken of, who in his answer to Baxter, p. 15. takes notice of this story, and thus replies: If reason may judge, most likely came over to second your envy against us; why did you not keep him? Seeing the Law required it, than might it have been proved if he had been a Speaker amongst us: And in the margin, read, the judgements of God begun on him who took that oath, and take warning.  
Answ. 1. to the 1. It will not easily be credited unless by themselves, their tenants and practices have rendered them so bad, we need not be put to such unworthy shifts.  
2. Are all Laws executed? we should then be in a far better condition, and they in a worse, yea Naylor himself, through connivance fared better than the Sentence did allow.  
3. How blind is that in the Margin; the thing he hints is so remarkable and making to his purpose, that he should have told what, or where.  
2. Samuel Fisher 1. 
Quakers folly. p. 56.  denied not that he had been at Rome; but that he received a pension from the Pope he utterly denied, which is probably as true; for it is had from very good hands, that in his late travel to Constantinople, and thence to Rome, he had as good bills of Exchange as most Gentlemen that travel, and yet it is well known that he hath no visible estate; and the Quakers that came to the dispute did report, that he did bear his witness against the Pope and Cardinals at Rome, and yet they suffered him not to be meddled with, is it not very suspicious the true cause of his safety was his compliance with them? The Doctrines which he broaches every where being theirs, and a fair inlet to their bag and baggage.  
2. Mr. Thomas Faxton jurat. Thomas Barber Cooper, sufficient and credible men of Sandwich, had some discourse with him at Dunkirk, and he told them he looked upon the Jesuits and Friars there to sounder 
f As sound had been fair.  in Doctrine then those we call the Reformed Churches.  
3. Hundreds can testify how light he made of the charge of Popery on the first day of the Dispute, when Amesius against Bellarmine was produced, and with a gesture of derision he replied that Bellarmine held many truths, which must not be rejected because he held them.  
To the former part of this story, Gotherson 
g Alarm, p. 80  makes a reply such as it is, viz. For those false aspersions cast upon him of receiving a pension from the Pope, I know his soul abhorreth any such thing, and that he is as great a hater of the Pope and his ways as any man in England is; and I know he hath no such need, nor ever will have: for they that seek  kingdom of God, and the righteousness thereof, all other things shall be administered to them. And I do verily think that there is not a man in England more able to confute error and heresy.  
Answ. Many words, little proof, a great cry, and no wool; he saith they are false aspersions, but proves it not verba non sunt probata, unless that this must be admitted for one, I know his soul abhors any such thing; he may be deceived in the temper of his own soul, much more in another's: but he is as great a hater of the Pope and his ways as any man in England. 1. The Pope and his ways are better beloved than I did imagine. 2. Surely there are thousands in Enland not half so well affected as he. 3. His hatred, and the greatness of it visibly appears by the latter part of the relation.  
Again, I know he hath no such needs nor never will have. 1. Many men do that of which there is no need: There are that have pensions, not out of necessity; though he be not one of the Pope's Almes-men, yet he may be one of his Factors: but how proves he? he never will have, for they that seek the kingdom of God; the Scripture is true, the inference false. 1. Shall we say, that those who are necessitated to receive alms or pensions, seek not the kingdom of God? Or 2. That none of them that do shall ever come to need? I am sure I have seen a Quaker beg and plead necessity, and a Minister relieve her too in that condition: But that Gotherson hath too high an opinion of Mr. Fisher is evident enough. I do verily think that there if not a man in England more able to confute error and heresy. Oh England! if this be so, take up a great lamentation, and bitterly bewail thy sad condition, and the loss of so many famous men that thou formerly enjoyedst, every way furnished with weapons of truth to maintain verity against all opposers: but how is thy condition changed, that now Mr. Fisher should be as tall as any in England, and as fit to contend for the faith? But for all these swelling words 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of vanity, and doting affection of Gotherson, Mr. Fisher's weakness appears, 1. By his running from one thing to another, Minister, Anabaptist, Quaker. 2. By his managing the Dispute at Sandwich so far as he was concerned, if he be so able, let him peruse his own Fisher's Folly, his great book in Folio, in defence of Anabaptism, and see what he can further maintain, or handsomely retract.  
3. Mr. H. Den in his Quaker no Papist, 
A gag for Quakers, Epist. to the Reader.  pretending to defend the Quaker, saith not one word in defence of any Sect, but only the downright open Papist, and uses the very same arguments, and the same words against Protestants in general as the Papists do in their daily printed books.  
And the answer to Mr. Dens Quaker no Papist, fol. 59, 60. saith,  
I shall only mention a few of Mr. Henry Dens positions, delivered by him in this Tract; As  
1. That he does not know whether Purgatory be revealed in Scripture or not, p. 12. l. penult.  
2. That it is clear, whoever takes the oath of Abjuration 
i And whereas they would blind this with swear not at all, yet in other cases they can swear, not only before a Magistrate, but profanely. R. B. in his Q.  doth forswear the privileges of Parliament, p. 14. medio.  
3. That in good earnest he thinks those who had their ordination from the Church of Rome, and do not obey the Pope, are rebels, disobedient, and apostates, if they defend the necessity of ordination by Bishops, pag. 16. medio.  
4. That he finds as much honest proceed and credit in Papists as in Protestants, p. 15. l. penult. and can see no great reason of fear or danger from Papists, p. 18. l. 3.  
5. That he does very confidently assure himself, that if an Oath were tendered to all the Papists in this Nation, they would all wilingly swear, that neither they themselves, nor any that they know, did ever use any such practice as is reported of Ramsy by Mr. Prin and some in Cambridge, & of a Franciscan by Mr. Baxter, 
K. Ch●rles days, and our own will testify.  and swear that neither they nor any they know did ever make profession for what ends soever to be of any Religion save only their own, p. 19 fine.  
6. That no Protestant Minister either in England, or beyond the Seas, hath any better ordination or commission to preach then Geo. Whitehead the Quaker, p. 8, 9, 10. Lastly, that the present Roman Church, and no other is the pure Spouse of Christ, or else there hath been none in all ages.  
Lastly, at the end of a Gag for Quakers, there are questions propounded to G. Whiteh. & Fox; and p. 16. these considerable passages; Have we not cause to believe you Geo. Whitehead to be a Papist? For 1. maintaining Popish Doctrines, expressed in Ishmael, and other of your printed books. 2. For refusing to abjure any one point of Popery. 3. For deterring the common people from reading Scripture, by telling them in your book against Clapham, it's carnal, the Letter kills, and therefore cannot safely be read by them. 4. For defending Bellarmine with your Colleague F. whom you have seen proved a Papist by witnesses, in a book printed for Joh: Allen, p. 57 5. For your pretending to infallibility in all points. 6. For your saying confidently in the Major's house that you knew all the Fathers of the first three hundred years were Papists. 7. For your citing places in the Apocrypha for Canonical Scripture, as Parrot citys Wisdom 4. 8, 9 to elude Levit. 19.22. See Goliath, p. 63. 
k Vidi & testor.  8. For refusing to tell the people (though oft urged thereto) at your meeting house in Palace yard last May, whether you were a Romanist or not, your companion thereupon winking at you, and causing you to be silent, and let another stand up and exercise in your stead. 9 Because the Papists talk passionately, and writ books in your behalf, and you do as much for them against us Protestants. 10. Because when you are not among Scholars (as at Lynn and other places) you pretend to learning of all sorts, divine and humane, skill in the original Languages: but when in Cambridge you appear unverst in all manner of learning. 11. For joining yourself to such as have Licenses from the Pope to seduce men in England, with this express clause, non obstante concilio Tridentino; the original instrument of one of these your brethren Friars with this punctual expression, being now with the Townclarke of Bristol. The writing of this minds me of what two other Quakers said at a discourse with them in Southwark, one of them being told that he was a Jesuit; he presently replied, he was of the order of Jesus; and the other Quaker, though at some distance, and arguing with another at the very moment, could take so much notice as to add, yea we are all the Disciples of Jesus. A Gentleman of good credit assured me that he met with an English Jesuit in London the first Lord's day in June last, 1659. one who was bred in Cambridge, and had been formerly of his acquaintance; who after some shiness to be known, at length confessed that he came over to propagate the Roman faith, and told him there was a good honest people called Quakers, whom we jeered at, that did their work at the second hand, and he boasted much of the numbers that turned Catholics immediately, or mediately by becoming Quakers. Danson in his Quakers folly, Edit. 2. Narrat. p. 2. 
There may be two faces under one hood. The waterman looks one way, rows another. To cry thief first, the way to escape. Page 47.  But they have writ much against Popery, and cry out of it.  
By this light from within it doth appear, what darkness they would lead us into, and leave us in, thus dangerous are they to the true reformed Church of Christ: but not only to that, but even to very civil society; & the civil Magistrate is little beholding to them, nay is in danger by them, as appears not only by their rude carriage in the very face of the highest Authority, and their saucy language; but by some passages of theirs in print to all the world; therefore 'tis not without ground spoken by those that writ, A faithful discovery of a treacherous design. But be assured, if the Magistrates had not a material Sword, as the Ministers have not, their language would light as heavy on their heads, and more than so. To give a taste of some   

2. Dangerous passages against Magistrates.  
1. GOtherson in his Alarm, p. 66. Now that Magistrate, whose heart is not touched with the true fear of the Lord; & that seed of true faith that is as small as a grain of mustardseed, hath got the pre-eminence, and is chief in his soul, and Christ Jesus is set up in his soul in him on the Throne, that he hath the whole heart, and the whole man is in his dominion, that can truly say, by bearing testimony to the witness of God in him; That to him to live is Christ, and to die is gain; unless the Magistrate be such, he is not Christ's Magistrate: For those that are Christ's have crucified the flesh with the affections and lusts: And no drunkard, whoremaster, swearer, proud, ambitious, self-seeker, lover of pleasures more than lovers of God, having a form of godliness, but denying the power thereof, no such can be said to be of God, & so are not to have that double honour which is due to Magistrates, that do truly rule in this fear. And this discovers plainly how short those Judges and Justices come of being godly Magistrates that suffer and consent to the imprisoning of just and righteous ones whom the Lord esteemeth as the apple of his eye; and those that touch them to their hurt will one day find it, that the Lord esteems them as his jewels, and yet how is the Goals filled with them through the Nation? And some have perished to death, because they cannot consent for conscience sake to pay Tithes, seeing them to be a great and abominable oppression.  
1. Dat bonae verba, sed laetet anguis in herba: Here are many good words wrested and misapplyed, but verba sapienti sat non sunt; though they may deceive the simple, they will not those that understand.  
2. It were indeed very desirable, that all who ruled, the Lord did rule them; and that they who reigned by God, God did reign in them: Oh! that the Lords on earth, were the Lords of heaven, such whose hearts were touched with the true fear of the Lord; and that Christ's Throne was in their hearts that were in the Thrones, that our Kings were nursing fathers, and our Queens nursing mothers, and that they made their glory serve to the new Jerusalem, very good will the times be, when great men are greatly good: But  
3. Dominium non fundatur in gratia: And it is false and dangerous to say, unless the Magistrate be such, he is not Christ's Magistrate; and that they that have only a form of godliness, no such can be said to be of God, and so are not to have that double honour which is due to Magistrates that do truly rule in his fear. If they be great and good, they are to be honoured the more for that: But if God hath thought good to make them great, we must not think much to give them honour, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for God hath commanded it in the first Commandment with promise, Honour thy father and mother.  
4. Good men in some particulars may suffer as Malefactors, when they notoriously offend, the Judge may righteously punish, yea, should offend, if their goodness should be immunity for what evil soever they commit: but what persons he reckons on, he presently declares, how is the Gaols filled with them through the Nation? and some have perished to death. If he in Colchester Gaol, it was through his own default, famished himself through a wilful abstinency, and the curse lies on him that transgresses, not on the Judge executing Law, the business of Tithe need not so stumble: but there are that conceive, if that were withheld, it would strike heavy at the public Ministry, and that is the eyesore.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Judas 8.  2. The same Gotherson seems to speak evil of dignities, in that passage p: 81. of his Alarm; None ought to have the title of Worthy, but those that truly set their face toward Zion. It is not much worthy of many words: but surely though the righteous is more excellent than his neighbour, 
Pro. 12.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  there is a worthiness of Sex, there is a difference between hic and haec, superiority in relations; the man is the head of the woman, 
1 Cor. 11.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a hoary head, 
m Goliath, pag. 63. would foolishly avoid it by saying wisdom is the grey hair. M. Danson.  that young men must honour parts and places that carry reverence in the face of them; this man by the light within him cannot, or will not read the fifth Commandment written in his heart, but one day conscience will accuse him. I had not said so much, but that he lays such stress upon it, in words before. This Priest is a bolsterer of men up in their sins, and sows pillows under their arms, for he calleth them WORTHY that are his hearers, a worthy proof, and most unworthy charge. And whether tends this, but to make all men of no esteem that are not adorned with the jewel of grace, nor those neither unless Quakers.  
3. Again in his Alarm, p. 116 ult. Let all Rulers and Magistrates cease their meddling with settling the things of God's Kingdom, for I have seen they have all been broken to pieces as soon as they go about that work, for the Lord will do his work himself: but he will break the great Potsherds of the earth to pieces, if they meddle with those things that concern the settling of his kingdom, with more to the same. But  
Answ. 1. But why all this? That they might destroy, and none might let: They that have so much boldness now, what would they then, make all bow or break before them? It is not forgotten into what a condition we had almost been cast into by you. 2. The Lord hath always done his work himself, and yet hath vouchsafed to make use of means, Moses, David, Solomon, even to build, Josias, Hezekias, Zerubbabel, to repair: And when he speaks of Gospel times, he doth engage to do great things by great men whose wealth, and power, and dignity, should much conduce to Heirusalems' glory. 3. And it is evident enough, were the Quakers but Lords in the earth, they would meddle with the things of God and Christ, not to build, but pull down with a witness;, in principle, practice, persuasions, and great threatening words, 
Eph. 2.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  they do now what lies in them, and more too, but that they are helped by the Prince of the air which works in the children of disobedience, and leads them captive at his will.  
4. In the Questions at the end of A Gag for Quakers, p. 4. Q. 14. there is this query put; Do not you say that the Magistrate who makes Acts of Parliament, and doth not receive them from God, as Moses did, doth act contrary to the Law of God, as I made in the Book called Fiery darts of the Devil quenched, printed by Calvert, 1654. and subscribed by six Quakers, the answer to this is YEA.  
Are you not ashamed? Have you no more wit than thus to speak out, and confirm it with a Yea? What doth this, but at once cut off the head of all humane Laws, and make Magistracy even an ineffectual cipher, not in any capacity to make Laws pro hic & nunc, they have forgotten ex malis moribus nascuntur bonae leges, that the wickedness of the times timely occasions good Laws: but the tendency of this is most pernicious to persuade men to rule, and he ruled by the pretence of immediate Revelations, and then the Devil will play Rex indeed: witness but that sad story of Munster, 
l. 1. c. 3.4.  mentioned in the first Book, where all was done by pretence of Inspiration, till all was undone; the like in all circumstances never being, acted under the Sun. God give our K. and Senators wisdom to enact wholesome Laws in such a time as this for the establishing of truth, righteousness and peace, and then shall we and our posterity in the obeying of them be happy, and have great cause to bless the great Lawgiver, though he give not Laws to them, as sometime to Moses.  
5. In the same Author q. 16. is it not confessed by yourselves, in saul's errand, p. 4. and attested by several Justices of the Peace, Ministers of the Gospel, and people in the County of Lancaster, that you teach Doctrines that break the relation of Subjects to their Magistrates, 
baxter's Quakers Catechism p. 16. I know the highest of your Sect do forbid your owning of such relations. See Tolderry before Cap. 3. a sufficient answer with Gotherson afterward to Naylors denying of it.  Wives to their Husbands, Children to their Parents, Servants to their Masters, Congregations to their Ministers, and of a People to their God.  
Answ. Our Doctrine tends to the breaking no true relations.  
Reply. It seems you think those no true Relations.  
But here once for all, Let me take an occasion to raise up against them, an enemy from among themselves, who though in other things theirs, yet in this of natural relations, and some other things is clear and full against them.   

Epist. 4. 
Alarm. p. 50.   
AMong those tender Lambs of Christ, those Babes that are born again, those plants of the Lords right hand, trees of his own planting that are full of sap, the Cedars of Lebanon, I mean those that are by the wicked of the earth, the men of this world in scorn called Quakers.  
By this you see what an high account he hath of them, and how low of all beside them.  
Among those is crept in wicked deceivers, ungodly men and ungodly women, even as Judas crept in amongst the Apostles, such who think that gain is godliness, such who follow Christ for the loaves, such as think they can serve two Masters, God and Mammon, Christ and riches, Christ and lust, Christ and the world, Christ and Antichrist. We see then  
1. Though they boast of perfection, yet they are a mingled mixed multitude, there are evil and dangerous persons got amongst them.  
2. That simple people had need to be wary; for by this very confession a man is in danger, instead of meeting with an honest Quaker, to be catched by a Judas, a servant of Lust, Mammon and Antichrist. Such who teach the doctrine of Devils that Paul speaks of, 
Near kin to Papists.  denying to marry, and to abstain from meats, such as turn the grace of God in them into wantonness, truce breakers, breakers of Covenants, pretending they were married in their carnal estate; and they were never moved of the Lord, and therefore they may leave their Husbands, their Wives. This is dangerous enough, and the foundation laid broad enough; Married in their carnal estate, when the man is truly grown more carnal, then when married, and lusts after strange flesh, then shall this serve for a bill of Divorce: and when they shall be moved by the Devil then, they were never moved by the Lord: Are not these such, as while they promise to others liberty, are themselves the servants of sin.  
But hear Gotherson himself. 
2. Pet. 2.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Quakers then are not led by the light within them.  That spirit those are guided by is of Satan, and so will lead them to take others, as their blind ignis fatuus leads them; for by nothing but imagination, lust & fancies are suich led: And such leads away silly women that are captivated by Satan, laden with divers lusts & pleasures, that are always learning, & never able to come to the knowledge of the truth; Others are led to neglect their families and relations, and children, contrary to that of Paul, A man is worse than an infidel that doth not provide for his family, meaning his outward family. 
n Give Ministers leave to provide for theirs.  For let every man wait on his calling, and God hath appointed that the creation shall be managed, that man may be Lord of all the creatures: And Christ saith, It is a more happier 
o His own English.  thing to give then to receive: And the Apostle commandeth to lay up, that there may be a distribution among the Saints; and how can he lay up, that is idle, and runs too and fro, wasting his time in idleness, and consuming his precious time, whilst his wife and children wants at home? And so this spirit rends & tears the affections of men from their Wives, and women from their Husbands, and children from their parents; and this that bring into a disuniting is not the spirit of the Lord, for the spirit of the Lord brings into union. This spirit of righteousness teacheth a man to know his own wife, and love her as Christ did the Church, and it teaches the woman to know and love her own Husband. God hath been pleased to pluck some out of the snare, but others thereby have been hardened, so out of this man's month truth in this proceeds; oh! that the rest may not the more oppose it.  

Page 51.  He goes on. Others there are that are very lose in their carriage, and deny the resurrection of the body, contrary to the doctrine of the Apostle, saying, the resurrection is passed already, these do err not knowing the Scriptures, and so are led into the distraction which causes disturbance, and this is by the cunningness of Satan, and this simple people are led captive by him.   

Epist. 5. p. 54.  
IT is not as Roger Crab, William Smith, and John Dunck surmises, and others, in wearing hair or not hair, neither is it in dirty hands or faces as they fond do surmise; neither is it in straw hats, or such fond conceits. We see in what poor ridiculous things these people put their Religion in. It is not in denying the lawful use of the creatures; for the Apostle saith, Whatsoever is sold in the shambles, that eat, making no scruple for conscience sake: So that a man may lawfully eat all creatures, as well as herbs, or what grows naturally, and every creature of God is good, and nothing to be refused, if received with praise and thanksgiving: And if they, or any led by their fond deceitful spirit, deny the resurrection of the body of Christ out of the grave, let them read Luke 26.3.7. and so on. Acts. 1.9. They are superstitious in their observances, and desperately erroneous in their judgements; their Heterodoxies are not small, therefore he concludes well; The head of the Serpent is too powerful in Roger Crab and his followers, 
Page 56.  and leads them captive to do his will. This is a true saying, and worthy of serious consideration of them, and the rest of that conspiracy. And I shall take my leave of them even in Gothersons own language.  
And so dear friends I desire you to repent and turn, and put away the evil of your do; Cease to do evil, learn to do well, hid the word of the Lord in your hearts, that you may not sin against God, and be content with this knowledge of the Lord, to know what he requires of thee, and to do it, and that is this; What doth the Lord thy God require of thee O man, but to do justly, to love mercy, and to walk humbly with thy God.    

CHAP. XI. A Narrative of some public proceed in reference to Quakers,  

In Westmoreland.  

To the Justices of the Peace. The Petition of divers Ministers and otther Inhabitants in the said County.  
Humbly showeth,  
THat James Naylor and George Fox, men whose Country, habitation, profession and condition is to us generally unknown, merely of their own accord have entered into the County, and together with some others their companions and Proselytes who are risen up among ourselves in it, have filled it in some parts with very sad divisions and distractions, stirred up much hatred wrath and strife, even between the nearest relations, and powerfully seduced multitudes of people from the truth, and true worship of God, to embrace their own corrupt and dangerous doctrines, and follow their pernicious ways; which things are so notoriously known to all that live in those parts, that we need not here say any thing to acquaint you with it. And though those men tell people where they come, that they are sent to them from God to declare what he hath revealed in them, and labour to persuade them that they came to them with the authority of the Apostles of Christ; yet ourselves do confidently believe and know them to be wicked men, deceivers, and the very Ministers of Satan, as may appear  
1. By the Horrid blasphemies which they uttered. 2. By the damnable Heresies and dangerous errors which they have broached. All which tend not only to the disturbance of the public peace and safety of the Commonwealth, but to the subversion of all government. We do in all humility address ourselves humbly and earnestly praying, as you tender the glory of God, and the good of so many souls as are, or may be endangered by their impious principles and practi●es, that you would be pleased to make use of that authority wherewith the Lord hath invested you, speedily to provide for the safety of true Religion and the public Peace, by checking the wicked endeavours and proceed of these men; which we humbly conceive, may be at least by ordering James Naylor, and George Fox, etc. being strangers, to departed out of this County, & to return to their own homes. Francis howgil to be of better deportment specially toward the Magistracy and Ministry of England, and by enjoining John Airey, Alexander Dixon, and the rest of the speakers and followers that live in this County, to abide at their own homes, study to be quiet, and do their own business, labouring in their own Calling, which is the Apostles rule, and not to wander up and down the County as seducers, to draw Disciples after them, save only in a way of travel as private men about their own occasions, and the Lords gracious guidance of you in the affairs of so great concernment, we shall ever pray. Given up at the Court at the Sessions at Appleby.   

Another. To the R. H. the Justices of Peace for the County of Westmoreland. The humble Petition of several Gentlemen, Ministers of the Gospel, and others.  
Humbly shows,  
THat in the late Wars, we, or the most of us did expose lives, liberties, estates and relations, with all other personal advantages, in the just defence of Religion and Liberty, in concurrence with, and maintaining of the just proceed of our Parliament, after the prosperous effects whereof, we expected the settlement of the grand ends of our engagement; and so much the more as being the promise of the Parliament, the vows of their affections, the price of our prayers, purses, hazards, losses, banishments, and the blood of many thousands, our fellow-servants in the work of God, truly sacrificed in the quarrel of this Nation. What hath been done in the settlement of our civil Rights, Peace, and wholesome Laws, we bless God for, and the Parliament as his instruments; Nor can we but acknowledge what hath been done by them in the Cause of God, as their Acts against Adulteries, Fornication, Swearing, Drunkenness, Sabboth-breaking: Ordinances against promoters of Heretical Doctrines. Acts against Ranters, or Blasphemers, may the Lord increase the number of these things.  
Yet so it is, that in this County several persons, Proselytes of one George Fox and James Naylor, do in the time of our Assemblies, ordinarily in a way of contempt and scorn come in among us with their hats on at the time of our prayer, or singing used in our Congregations: Some of them show violent actions in time of Sermon, or Prayer, or singing, & cry out aloud with horrible clamours, slanders, abuses, reproaches against our Ministers, to the stirring up of woeful Tumults, evident disturbing of the work, and the turning of the peaceable Assemblies of the Church of Christ into the grossest confusion: that their deportment is such, and with so continual violence against the most godly of our Ministers, in all places of their travels, in the streets abusing them with railing language, scornful behaviours, walking in the Markets with such great numbers together, and scarce passing by any one not of their judgement without abusive words; that as it cannot but show us no small symptoms of bad designs, so no small reason to provide for our security: That it is their great design to stir up the spirits of people against the Ministers of England in general without distinction, setting forth and sending abroad daily almost, Libels and Slanders against the office, as needless, terming them as, or under the names of Antichrists, Antichrists Merchants, Tythemongers, Robbers, Deceivers, Ministers of the world, Priests, Murderers, Conjurers, Devils▪ and attempting to make Proclamations in the open Markets to the said effect. That their main drift is to engage the people against the Ministry by reason of Tithes, crying out with open clamour against Tithes, as unlawful, antichristian, to the necessary overthrowing of the Laws to that purpose; bringing an odium upon the Government, and tending to stir up sedition in the people, to with draw their due obedience from the Laws and Government of England; That besides what others perhaps may know of the blasphemies of them, we do plainly see and know, that their practices do exceedingly savour of Sorcery; the quakings, swell, roar, foamings, (and such as we never heard of, but such as were possessed of the Devil) of persons at their meetings, and especially of young children: And giving too sad a suspicion of it, and the more by reason of the known suspicion upon George Fox to deal with the Devil before he came to us in these parts. That we know the principles of some of their followers are against subjection to Magistrates against distinction amongst men; and the practices of the most is such, that there is a denying of relations, children professedly refusing subjection to their Parents, servants to their Masters. That we are sensible what confusions, divisions, tumults, and parties are made by these men's disturbances, and cannot but with sadness of spirit remember, that such small beginnings have in other Nations grown to eat out their peace, and stagger the foundations of their States: As also to lay it before you, what advantage it gives for the common Enemy, weakens the Parliaments Interest in the people's hearts; to see such persons unrestrained, creates discontents, and lays a clear foundation for Civil Wars, or at least advantage to the Hollanders or French now in arms against us, to carry on their wicked intentions with greater facility.  
Therefore as you are Christians, and English Magistrates, we are free men born of England, and desiring something more, as instruments under God with others of your present peace, do cry and challenge from you.  
1. Your timely looking to the peace of England, than seems too evidently to be endeavoured to be rend asunder.  
2. The protection of ourselves and our Ministers from violence or disturbance in our Worship of God, and suppression of offenders.  
3. Execution of the Statute against Sabboth-breakers, and such as under pretence of Religion are in no religious Assemblies that day.  
4. Charge to all differing Judgements to meet together each Lord's day peaceably, and not to spread themselves to several places for disturbance.  
5. Suppression of persons living without any Calling, and your witnessing against all Blasphemers of the name of God, especially such as are contained in the Acts of Parliament; and if the application of any effectual remedy lie not within your power, that you would please to join with us in this design, and transmit this cause to the Right Honourable the Council of State, as a cause too nearly concerning the peace of England. And we shall ever pray, etc.   

An Order that was ordered at the Sessions at Appleby in Westmoreland.  
ORdered, That whosoever shall hereafter disturb any Minister in the public Exercise of his Ministry within this County, or give any scandalous, or opprobrious terms against any of them, shall be apprehended by the Constables or Churchwardens of the place, where the offence shall be committed and brought before the next Justice of the Peace, to find sureties for his or her good behaviour: And upon refusing to find such sureties, to be committed to the Common Gaol till willingly they shall do the same, or be from thence delivered by due course of Law. And likewise all such persons as meet in great numbers and assemblies apprehended and bound to good behaviour as aforesaid.  
I find James Naylor to have been prisoner at Appleby, and then to have written his Discovery of the first wisdom from beneath, and the 2d. Wisdom from above.    

2. In Worcestershire.  

A Mittimus.  
To the Keeper of the Gaol for the County of WORCESTER.  

Cujus contrarium verum Badaire.  FOrasmuch as Thomas Goodaire, the 25th. of this instant March, being the Lords day, came into the Parish Church of Kidderminster at such a time as many hundreds of the good people of this Commonwealth were assembled to worship God, and there misbehaved himself, not only by reproachful speeches against the Minister; but also by affronting the chief Magistrate of this Corporation, by contemptuous speeches and gestures, whilst he was in discharge of the duty of his place, to the great disturbance of the public peace, and the grief and perturbation of the people there assembled: These are therefore in the name of his Highness, etc. to will and command you forthwith to receive the said Thomas Goodaire into your custody, and him safely keep till next general Sessions for the Peace to be holden for this County; And hereof you are not to fail, as you will answer the contrary.  
Given under our Hands and Seals this 27. of March, 1655. 

Nicholas Person.  
Tho: Belamy.      

3. In Yorkshire, Derby, Leicester, Northampton.  

There were divers proceed against William Deusbery.  
IT is informed that William Deusbery a Ringleader of the Quakers, goes up and down the County of York, and is now in the West-Riding thereof, dispersing principles prejudicial to the Truth of the Gospel, and peace of the Commonwealth. It is therefore desired, that seeing no man is allowed publicly to exercise his gifts to a particular Congregation unless he be first tried and approved, that the said William Deusbery may not be permitted to go up and down from place to place teaching, until he receive approbation of some person who shall be thought fit to judge how agreeable his principles are to truth and peace.  
The substance of what was delivered to Mr. Payler the foreman of the Grand Jury, to acquaint therewith Judge Windham at York Assizes, 13. or 14. of March, 1653. Whereupon a Warrant was granted in open Court to the Justices in Yorkshire to apprehend him, who being at Tholthorpe about ten miles from York in the North-riding, George Man went to Mr. Dikeson at Kerby Hall in Yorkshire, who granted a Warrant, April 26. And on the 27. at Crake by John Lockwood the High Constable, by that Warrant he was apprehended, and on the 28 day brought before Mr. Dickeson by whom he was committed.   

The Mittimus to the Sheriff of the County, & to the Keeper of the Gaol of the Castle at York.  
WHereas there was a Warrant directed for the apprehending of William Deusbery of Stanley for the seducing of the people of this Nation, from Judge Windham the last Assizes; and he being brought before me, and refuseth to find Sureties, to be of good behaviour, and to appear at the next Assize to be holden for the said County to answer the premises; you are to receive into your custody the said W.D. and him safely to keep, until delivered by due course of Law. April 28. 1654. Tho. Dickeson.  
At York Castle he was kept prisoner till the Assizes till July 25. And at the end of the Assize cleared by Proclamation, & had a Liberate sent him, as he saith himself. From thence he went into Cleveland, and other parts in Yorkshire, Nottinghamshire, and so to Derby; and at Derby he was laid hold on as he was declaring his mind, and so carried before the Justices, sitting in Sessions in the Town, Aug. 24. 1654. where it seems he appeared in such manner, as the Justices bid the Jailor take him away to Prison for disturbing the Court. Into Prison he was put, and at night the Mayor, Thomas Yail sent for him, and asked him what he came to Derby for, he answered, to declare the word of the Lord. The Mayor, wilt thou go out of the Town? Answ. When the Lord order me. Then was he commanded to prison again. The next day came one of the Mayor's officers, and said, if he would go forth of the Town, and come no more, he would let him out; he answered, he would not till ordered of the Lord, and till the man that said he had authority to put me in, come and take me out; afterward the Jailor delivered him to the Officer, who put him forth of the Town, and strictly charged him to departed: But he returned into the Town again, and there stayed, as he saith, till he was free in his spirit to go thence.  
From thence he went to Leic●ster, there he went into the Church; and after the Minister had done, he spoke to the people, than two from the Mayor Edmund Johnson, carried him away to him, who commanded his Officers to put him in prison; and the next day he was brought before the Mayor and another of the Magistrates; and after examination, the Keeper of the Gaol was commanded to put him out of the Town, and charged him to departed, but he returned to go on in his speakings.  
Then (as he saith) in obedience to the spirit of Truth, he went into Northamptonshire, and at Wellingborough went into the Church, and after the Minister had done, than he spoke to the people, Decemb. 28. Richard Dennis Constable, had him with a Warrant before Mr. Thomas Pentl●w at Wilby in Northamptonshire; who upon examination made him a Mittimus, and sent him to Northampton Gaol; and when he appeared before the Justices at Session, he was again committed to prison to answer next Assizes, March 1654. where he was brought before Judge Hale and Judge Windham, by whom he was committed to prison again; whilst he was there, he writ his Discovery, and his Mighty day.    

4. In Carlisle.  
THomas Stubs went into the church at Dean after the Minister had done, he began to speak, and after that time, Peter Head did likewise; the Minister having a Warrant, required the Constable to take him away, and so he was carried before the Magistrate. At the Sessions they were indicted; and not submitting to the Justices, they were commanded to prison. Tho: Stubs and John Head had not long after a Liberate; for Peter Head there was a Mittimus, that he should be in prison three months without Bail or Mainprize: But they that might go free, chose rather to abide in prison, then pay their fees, where they were above 13. weeks in Prison, and Peter Head above three months.   

5. In Bury.  
GEorge Rose was more than 40. weeks (as he saith) in the Gaol of Edmunds-Bury. George Whitehead, John Harwood, and Richard Clayton passing through Bury in Suffolk, about 5. miles from Halstead in Essex; and passing by the Church, Rich: Clayton set up a paper upon the Church door, the people gathering about to read it, Harwood and Whitehead began to speak to the people; and passing from the people, Richard Hum, Constable stayed them, and carried them two before Justice Pelham, who examined them, and sent them by the Constable to Justice Walgrave, who after examination, gave his Warrant to imprison John Harwood, and another, to have Rich. Clayton whipped at Bury, and sent from Constable to Constable till he came to his home, and charged the Constable with Whitehead that week, till another Justice came from the Assizes at Bury▪ So they were had back to Bury, and Rich. Hum that night in the open street whipped Rich. Clayton, and afterward sent him away that night, and kept Harwood & Whitehead. Next morning Harwood was sent to Bury Prison, some 16. miles from the said Bury, to wit, to Edmunds Bury in Suffolk; and the next morning a Warrant came from Justice Walgrave to send Whitehead to the said Prison, which was done accordingly.   

6. At Evesham in Worcestershire.  
AT the general Sessions held for that place, many of the Quakers were fined, and 11. imprisoned. The Mayor Edward Young, upon the 14. of October, committed 2. Quakers to prison, and at night divers of them meeting in the street, the Mayor came with Officers, and put many of them into prison, and into the stocks, and three of them into the dungeon, commanding the rest on pain of imprisonment to departed.   

7. At Northampton.  
A. D. 1655. July 21. the Gaoler called Will. Dewsbury, Joseph Stow, Henry Williamson, John Whitehead▪ Marmaduke Stow, Tho Cocket, and Francis Ellington, and set them them at the Bar before the Court, and they all were covered till the Judge commanded the Gaolers man to pull off their hats.  
Judge Atkins asked Will. Deusbery his name; he answered, unknown to the world, but that the world knows is William Deusbery. Atkins, what Countryman? A. of Canaan. My natural birth was in Yorkshire, 9 miles from York, toward Hull. Atkins, why did you not stay there? A. So I did, till called to go, where led by the Spirit. The Clerk of the Peace told the Judge there was an Information given in on oath by Mr. Robert Burton, that Will. Deusbery, 29. of December, 1654. did go into Wellingborough Church, and by gesture and words made disturbance among the people. J. Atkins. I shall take course, that those which have disturbed the Ministers, before I go forth of the Town, be indicted; and told Deusbery that he broke the Law, in that he was found wand'ring in the Country; for there is an ancient Law, that if any did go from their dwellings, to travel in the Country without a Certificate from a Justice, they were to be taken as Wanderers; and common same is a good accuser, though not a good tryer: And I am satisfied from what I have heard to continue you in prison, unless you will put in bond to be of good behaviour, and appear at the next Assizes; for you are by common same accused to be a dangerous people, and breakers of the public peace. The Court rising, the Gaolers took them away to prison again till the next Assize.   

8. Lancaster. From thence a Petition to the Council of State, of several Gentlemen, Justices of Peace, Ministers and People.  
Shows,  
THat George Fox and James Naylor are persons disaffected to Religion, and the wholesome Laws of this Nation: And that since their coming into this Country, have broached opinions tending to the destruction of the relations of Subjects to their Magistrates, Wives to their Husbands, children to their Parents▪ servants to their Masters, congregations to their Ministers, and of a people to their God: And have drawn much people after them, many whereof (men, women, and little children) at their meetings are strangely wrought upon in their bodies, and brought to fall, foam at mouth, roar, and swell in their bodies; and that some of them affirmed themselves to be equal with God, as hath been attested at a late Quarter-Session at Lancaster in October, & since that time acknowledged before many Witnesses, besides many dangerous opinions and damnable heresies, as appears by a Schedule annexed, with the names of the Witnesses subscribed.  
May it therefore please your Honours, upon consideration of the premises, to provide that some speedy course may be taken for the suppressing those evils, etc.  

The Schedule.  
1. George professed and avowed that he was equal with God. 2. To be the Eternal Judge of the world. 3. He was the Judge of the world. 4. The Christ, the way, the truth, and the life. 5. Whosoever took a place of Scripture, and made a Sermon of it, was a Conjurer, and his preaching conjuration. 6. That the Scripture was carnal.  
James Milner professes himself to be God and Christ, and gives out prophecies.  
1. That the day of judgement shall be the 15. of Novemb.  
2. Never Judge sit at Lancaster again.  
3. That he must ere long shake the foundations of the great Synagogue, meaning the Parl.  
Leonard Fell professeth, that [Christ had never any body but his Church. Richard Hubberth. That Christ's coming in the flesh was but a figure.  

saul's Errand, p. 3.  Geo. Fox saith, these matters are falsely charged upon him: but whosoever reads his answers may easily see how he prevaricates. To give you a taste, 1. Answering that have broached opinions, p. 4. Opinions we deny, they taking themselves in all to be infallibly guided by the Spirit, and saith but little more in a few canting terms to that grand Objection of teaching such Doctrines as break relations. 2. To that of saying he was equal with God, this jejune equivocating answer. It was not so spoken, as George Fox was equal to God, but the father and the son is one. etc. 3. To that he is the eternal Judge of the world, answers p. 6. He that was a Minister of God said, that the Saints shall judge the world: What means this daubing, this palliating? Come to an humble Saint, that knows himself, and abhors his own vileness, and from him you shall have far other answers: So that indeed his whole answer will be found rather a confirmation of the charge, than a clearing of him, so that the more he stirs, the worse he stinks. It is in vain, and but expense of time to make more words about it, he that will may read the book.  
Of James Milner; 
Page 9  Though his mind did run out from his condition, and from minding that light of God which is in him, yet there is a pure seed in him, hoc concesso, two pillars of theirs are overturned; that they are guided away in their teachings by an infallible spirit infallibly, and perfect.  
Of Leonard Tells; That Christ had no body but his Church. Ans. There is one body, & Christ is the head of his body, the Church; goes to make it good, and in justifying another, condemns himself.    

9 In Devonshire.  
Miles' Halhead 
a N●t H●●lh●ad.  and Tho. Salthouse 
b But not well seasoned.  being pressed in spirit 
c But by whom? the Question.  to visit the seed of God in captivity 
d A●l as they conceive.  in Plymouth, left their beings and relations in the North, 
e Qu● warranto?  passed thitherward as far as Hunniton near Exeter, 
f A long journey on a sleeveles errand.  where a guard being placed for apprehending of such persons as were suspected to have a hand in an Insurrection broke out a little before; by them they were taken up and brought before Colonel Coppleston high Sheriff of the County: Having examined them, he caused them to be kept close prisoners at Exeter for about 14 days, and then sent them from Officer to Officer towards their homes. 
g ●or clearly they were out of the way.   
Being come 2 miles from Taunton on the way to Bridgewater, the Officer falling to the ground was able to go no further; whereupon they returned (as they say) to the Justice of Taunton, to know what they would enjoin them in, and he quietly dismissed them.  
Hereupon they passed to Bristol, having stayed there, and thereabout some time, they passed to Plymouth, 16. of May, 1635. On May 21. the Constable came with a Warrant from Mr. John Page Mayor; being brought before him, they were committed to prison at the Guildhall. The next day they were brought before the Mayor, Magistrates, & Council, and the Ministers of the Town, and severally examined about the space of 3. hours, and returned to prison; the Mayor being asked why they were committed, answered for denying the Trinity, and that there had been oaths taken to that purpose: And being again asked, he said for refusing to tak● the Oath of Abjuration, & upon suspicion that they were Jesuits. Having been kept prisoners for the space of a week, May 28. they were sent to the Common Gaol in the Castle of Exeter, as disturbers of the peace, and for divers other misdemeanours against a late Proclamation, prohibiting the disturbing of Ministers; and against an Ordinance of the Protectors lately made against Duels and Challenges, and all provocations thereunto, and for refusing to give sufficient sureties for their appearing at next Sessions; and in the mean while to be of good behaviour. Being brought to Exeter, they lay till the general Sessions the 10. of July. On the 12. they were brought before the Sessions, to whom the Clerk read a Bill of Indictment upon the Ordinance for preventing of Duels.  
That they did the 20. of May, 1655. at Plymouth in the hearing of divers, use divers disgraceful provoking words and passages to Geo. Brook Clerk in the Nightingale Frigate; he being then opening and declaring to ●he same persons a Scripture, wherein he spoke of the Trinity, viz. Thou liest in saying there were three persons in the Trinity; we deny it, there is no such thing: but thou art a deluding spirit, come to draw away the hear s of the people from God: And they did speak to the people not to hearken to Geo. Brook, for that he was a Thief, and was c●me with a lie in his mouth, and said it was a lie that he had brought, and other harms to the said George Brooks against the public peace.  
To the Indictment they pleaded not guilty, the Gaoler was commanded to take them away, and about an hour after called in, and the Oath of Abjuration tendered them; which they refusing, were returned to prison: The next day they were brought to the Bench again, and refusing to confess they had wronged Mr. Brooks, they were fined, 5 l. a piece, and sent to the House of Correction till payment, and to find sureties for their behaviour, and so were they returned to prison.   

10. In Bristol.  
SOme near Kendale in Westmoreland came to Bristol on July 12. 1654. and went to Plym. on the 14. and from thence to London: but one of them, john Audland, returned to Bristol about Septemb. with one john Camm, where they prevailed on many; the places of meeting were in the fields, though winter, to two, 3. yea sometime near 4000  
On the 30 of Octob. the Magistrates being assembled in the Council-Chamber, sent an officer to Francis Howgil and Edw. Burrough to come before them; which done, they were commanded to departed the City & Liberties thereof at their peril. To which they made answ. That they came not in the will of man, nor stood in the will of man: but when they moved them to departed, who moved them thither, they should obey; but their wills they could not obey, for their will was not law. Thereupon a while after, Representations were made at Whitehall and Westminst. that they were disaffected to the Government, suspected to be carrying on some design, and that there are thousands at their meetings, even in the Fort, that the Garrison was in danger thereby, and that the Officers of the Garrison were friends to them.  
On Decemb. 10. in the morning, Eliz. Martial went to Nicholas Church, where Mr. Ralph Farmer preached; sitting over against him, after the last prayer, she cried out, This is the word of the Lord to thee Farmer, woe, woe, woe, from the Lord to them who take the word of the Lord in their mouths, and the Lord never sent them; was proceeding, but hindered by the people tumulting about her, to them she said; This is the mighty day of the Lord, the Lord is coming to pull the people out of the mouths of all dumb Shepherds: The Mayor, Mr. John Gunning, the next day sent for her, & several days that week, but she was not at home. In the afternoon the same day, Mr Grimes preached at Philip's; Henry Gunning reproved him, he having said, that he committed sin in all he did. Whereupon John Warring said to him, If thou went a Minister of Jesus Christ, the law of the spirit of life would make thee free from the law of sin and death. That week the Magistrates sent for Joh. Warring, and upon the disturbance committed him to Newgate.  
On the 17. of this month, Eliz, Martial went to the College Church to speak to Mr. Knowls: After the blessing, she said, This is the word of the Lord to thee Knowls, I warn thee to repent, and to mind the light of Christ in thy conscience; and was very full to have spoken more: but Alderman William Cann commanded to lay hands on her. To them she cried with a loud voice often; The mighty day of the Lord is at hand wherein he will strike terror on the wicked. By a Constable she was carried before the Mayor, who for disturbance was sent by him to Newgate. The 18. she was sent for to the Council-house, where Mayor & Aldermen sitting, the Mayor charged her with disturbing the peace, and called for the depositions against her, as to what said to M. Farmer, he not having said the Blessing. The depositions were read; and she being demanded concerning the words, answered, I have said, whereupon she was returned to prison. At length in this month it grew so high, that the whole City was put into a great tumult, and most imminent danger.  
On Janua. 1. Henry Warren went to Thomas Church, where one Mr. Longman preached; and when he had done, told him, The prayers of the wicked are an abomination to the Lord; thereupon he was carried before the Mayor, who demanded of him why he kept on his hat in the time of Prayer; he replied, the Lord saith, my son give me thy heart, for the fashions and customs of the world are an abomination to the Lord. After further examination he was committed to prison.  
Janu. 16. 1654. a general Sessions for County and City was held, where was called H. Warren, to whom the Town-Clerk said, he stood there for disturbing the peace: and nothing in charge being returned, he told him he might go about his business, and bid him take that for a warning.  
Eliz. Marshal was the next; the Town-clerk told her she stood committed for disturbing the peace. After some speech, she was returned to prison, where she was continued about 4. weeks, and then released.  
John Warring next, to whom his Charge was read for making disturbance in the Congregation, calling the Minister Devil, and kicking at the Clerk, and saying, the Minister spoke never a true word. Then the Court asked him, whether he would promise for the future he would do no more such things, and find Sureties for his good behaviour; he refusing, was sent to prison again, and continued there till the 19th of January, at which time a Liberate was sent the Jailor, signed Aldworth, and witnessed john Gunning Mayor, dated jan. 19 1654.  
At this Session there was made this order; That no person or persons do hereafter presume to molest, trouble, or otherwise disquiet any Minister or Congregation either before or after the public Exercises be ended: And if any person or persons so offend, that in all such cases, the Constables or any other Officers shall apprehend, take, or arrest the party or parties so offending, and bring him or them before the Mayor, and some other Justice of the Peace, who are to take care that such offender or offenders be bound with sufficient Sureties to appear at the next general Sessions; and in the mean while to be of the good behaviour: and for not finding some sureties as aforesaid, to commit them to prison. That if any such disturbance, trouble, or other disquietment be hereafter made, done, or committted in the Churches, as aforesaid; the Minister be also desired not to hold dispute, or other public debate there with the party or parties so offending, but to persuade the hearers to repair home quietly to their several families and habitations, and not to hearken to, or run after them. That the Constables do once in every fortnight make diligent search within their several Wards for all strangers, Inmates, & suspicious persons, and to present their names, and those who entertain them within two days following to the Mayor and Justices, to the end such course may be taken with them as is agreeable to Law. That all people do take special notice, and be hereby forwarned not to be present at any tumult, or other unlawful assembly, or on any pretence to assemble or gather into companies, or multitudes, into the streets or elsewhere, or to conduct and follow offenders either to the Magistrates houses, or other places of justice, unless they be thereunto lawfully called: And the Constables and all other public Officers are hereby required to apprehend and arrest all such Boys and Apprentices, and other people that shall assemble or gather together as aforesaid, and to bring them before the Magistrates to be punished according to Law.  
Jan. 22. Tho. Bawden for speaking to the people in the Congregation, was committed to prison, as also a Warrant signed, To all the Constables within this City, and to every of them.  
For as much as Information hath been given us, that John Cam & John Audland, two strangers, who were commanded to departed this City, have in contempt of Authority come into this City again to the disturbance of the public peace: These are therefore to will and require you forthwith to apprehend them, and bring them before us to be examined according to law.  
january 25. A Warrant as followeth. Forasmuch as Information upon oath hath been given us that certain persons of the Franciscan Order in Rome have of late come over into England, & under the notion of Quakers, drawn together several multitudes of people in London. And whereas certain strangers going under the names of Joh. Cam, Jo. Audland, Geo. Fox, Ja. Naylor, Fr. Howgil, and Edw. Burrough, and others unknown, have lately resorted to this City, and in like manner under the same notion of Quakers, drawn multitudes of people after them, and occasioned very great disturbances among us. And forasmuch as by the said Information it appears to us to be very probable, & much to be suspected that the said persons so lately come hither, are some of those that came from Rome as aforesaid. These are therefore in the name of the Protector, to will and require you to make diligent search through your Ward for the aforesaid strangers, or any of them, and all other suspected persons, and to apprehend and bring them before us, or some of us to be examined and dealt with according to Law. Hereof fail you not.  
Upon this warrant, Tho. Marford was taken, having on a hair coat: Being brought before the Magistrates, his coat was taken off, and the Officers ordered to turn him out of Town, which was done accordingly: but he by and by returned at the same gate: within which no sooner entered, but the Officers apprehended him again, and brought him before the Mayor, who committed him to prison, and his hair coat sent him, which he put on the next day on his other clothes: but the 3d day he was inwardly required (as they say) to put the hair coat next him, and so to abide till he spoke with the Mayor which he did, and likewise was barefooted. When released, he immediately went so to the Mayor; who commanding his hat to be taken off, the ashes on his head flew about, which he shaked from him, telling the Major, that the Lord of hosts would slain the glory and crown of all his pride, and strip him naked and bare.  
Febr. 4. Thomas Robertson of Graierig near Kendal in Westm●rland, being at Nich. Church when Mr. Hazard preached: After he had done, Thomas utters his voice; being apprehended, he was carried to the Mayor's, and committed to Newgate.  
The same day Christopher Berkhead went into Stephen's Church: when all ended, he said to the Minister, thou son of Pride, and proceeding further; and the Constable coming, he further said, the plagues of God is thy portion, the mouth of the Lord hath spoken it. The next day the Mayor and Aldermen sent for him, and demanded wherefore he disturbed the Congregation, and bid him promise the Mayor that he would go to the Church no more, and they would free him: He answered, As to my own will I shall not go: but if I am moved of the Lord, I shall obey. Then he was sent to Bridewell, where he was for 9 or 10 days.  
On March 15. 1654. Jeremy Higdel was sent for by the Mayor and Aldermen, and committed to Newgate; on the 2d. of April he was sent for before them again, ●nd was committed, but that evening released  
Sarah Goldsmith on May the 5th. 1654. put on a coat of sackcloth of h●ir next her, uncovered her head, put ea●● thereon, with her hair hanging down abo●● her, without any other  upon her, except shoes on her feet: In that manner went to every gate, and through every street within the walls of the City, and then stood at the high Cross in the view of Town and Market as a sign against the pride of Bristol, and abode in that habit 7. days. From the high cross she was brought by the Chamberlain, with some of the Sergeants to the Council-house, the Mayor asked her a reason of her actions; she answered, It was in obedience to the light in her conscience, so she was sent to Bridewell.  
On May 8. the Mayor sent for Daniel Wastfield, and committed him to Newgate, where he continued a prisoner 33. days.  
On the 11. the Mayor sent for William Ford; and being come, the Milliners complained, that he kept a man at work in contempt of the Mayor's order; whereupon the Mayor charged him to turn the stranger away, and for refusing he was committed to prison: and refusing to go, the Officers did drive him along, where he was 26. days.  
On Septemb. the 2d Christopher Berckhead at Nicholas Church, where Mr. Farmer having done (before that he stood with his hat on in the time of Prayer) he spoke; Thus saith the Lord, a horrible and wonderful thing is committed in the Land; he by an Alderman present was committed to Bridewell.  
On Septemb. 9 Benjamin Maynard went to Mr. John Paul Minister, and coming into the Church where he was preaching, he said, john Paul, in the presence of the Lord be silent. And as he was speaking further, taken' and carried to Bridewell. The next day he was sent for before the Mayor and Aldermen, and asked to find Sureties; he refusing, was sent to Newgate.  
On Septemb. 16. Margaret Thomas being at Nicholas Church, after Mr. Farmer's Prayer before Sermon, she said to him, Woe unto the Idol-shepheards that devour and scatter my stock saith the Lord; with more: but the Mayor and some Aldermen being present, commanded her to be carried to Bridewell; where continuing two or 3. days, she was removed to Newgate.  
On September 23. Temperance Hignel went into Temple-Church; after Mr. jacob Brent had done, began to speak, saying, Woe from the Lord to thou Jacob Brent. She was carried before Alderman Knight, who committed her to Bridewell. The next day she was brought before the Mayor and Aldermen, she was then asked whether she would go thither again? and whether she would be sorry for what done? She said, she could say little to that. Then the Mayor asked her if she would find Sureties for good behaviour, she answered, no, so she was again committed, and sent to Newgate.  
The same day john Smith went to Nicholas Church, Mr. Farmer having ended his Sermon before he began to pray, spoke to the people that john Smith should be uncovered; and he perceiving the people moved, said, why do the heathen rage? And told Mr. Farmer, that he was covered with a covering, but not of the spirit; that he was not led by the Spirit, when he would bring one to swear, etc. The next day the Mayor & Aldermen sent for him; and coming before them covered, his hat was taken off at their command: Then they charged him with making a disturbance in the Church, than they asked him whether he would find sureties for his good behaviour? and he not doing it, was sent to Newgate. Octob. 8. he was again brought before the Mayor and Aldermen, and after a while remanded to prison; the Officers coming, he held fast by the Bar, from whence by force they hailed him.  
Octob. the 10. Being the general Session of the Peace. Benjamine Maynard appeared, to whom was read an Information concerning his going to Mr. john Paul's Church, as afore: He answered, what I have spoken, I will own. The Court asked him, whether he would be sorry for what he had done? he answered, Nay, I will not be sorry at all. Then Margaret Thomas was called, to whom the Town Cleke read an information, which he said was upon oath; H●r going into Nicholas Church: and after Mr. Farmer had ended his first prayer, her speaking, woe unto the Idol-shepheard that devours and scatters my Flock, with much more to that purpose. Then he asked, whether she would be sorry for it, and promise to do so no more? she answered, I will not, and so she was put by. Temperance Hignel was called, and asked, whether she would be sorry for what she had done, and promise to do so no more? She answered, she was not sorry, neither could promise, so was put by. john Smith next, against whom an Information was read, For disturbing the Congregation, and abusing Mr. Farmer. They asked, whether he would acknowledge his offence, and be sorry for what done? which he denied, and so put by. William Ford being asked whether he was sorry for what done? answered, he had committed no evil, and therefore had no cause of sorrow; Which being urged again and again, and still refusing, he was taken away.  
Lastly, Christopher Berckhead was brought, then asked whether sorry for disturbing the Congregation? he answered, he disturbed no man, he was bid to be taken away till he found Sureties; and so he was put from the Bar, and he with the other 5. were returned to Newgate.  
On the 5. of Novemb. john Smith, Rich. jones, Christopher Berckhead, Margaret Thomas, and William Ford, were let out upon two becoming Bail unknown to them for their appearance only at next general Sessions.     

POSTSCRIPT.  
THis Narrative is collected out of their own Papers, which is there to be found: but two things I was necessitated to omit. 1. Many particular circumstances. And 2. what they say in reference to all those proceed. 1. Crying out exceedingly of Injustice and Oppression in the Magistrates. 2. Of tumult, violence, cruelty, and inhumanity among the vulgar; He that is desirous, may peruse their Books, as, The cry of Blood. The persecution of the Quakers. The wounds of an Enemy in the house of a Friend. saul's Errand. A discovery of the grounds of Imprisonment in Northampton cum aliis. But had notice been taken of all, it would have been very tedious, and the book been far bigger than intended.  
FINIS. 2 di L●br●