satan enthroned in his Chair of PESTILENCE. OR, Quakerism in its Exaltation.  
Being a true Narrative and Relation of the manner of James Nailer( that eminent Quaker's) entrance into the City of bristol the 24 day of October, 1656.  
With one man going bare-headed before him: And two women; one on one side, another on the other side of his horse, holding the reins, and leading him. Singing, Hosannah, and Holy, Holy, Holy, Lord God of Israel.  
Together with some blasphemous letters found about him, with their examinations thereupon, in this City, and other considerable passages, and observations.  
Whereto is added a Vindication of the Magistrates and Inhabitants of this City, in reference to the nestling of these Quakers amongst us. With a Declaration of the occasion, rise and growth of them in this City.  
Collected and Published by Ra. Farmer, a servant of( and that hopes to be saved by) that Jesus Christ who was Crucified at Jerusalem above sixteen hundred yea●● 〈…〉: whom the Quakers nullify.  2 Tim. 3.13. evil men and seducers shall wax worse and worse, deceiving and being deceived. Haereticas habendas est omnis ille, qui Christo quidem se credere confitetur, aliud tamen de veritate ●●ristiana credit, quam habeat Christianae fidei definitio. Orig. Haeretici o●tendant 〈◇〉 cornua quae sunt praetensio scripturae, innocentia, humilites, said loquntur, 〈◇〉. docent & diaco, id est, & Diabolus, qui est primus author mendacii, & falsum dogmatum. Aug. 
London, Printed for Edward Thomas, and are to be sold at his house in Green-Arbor. 1657.   

Reader, Take this preluminary Epistle as manductive and giving some light to the ensuing Narrative.  
ANY observant eye that waits upon the administrations of God, either in the world in general, or the Church in special, will easily discern, that he doth all things wisely, in number, weight, and measure; and that though there be great variety, yet all tend to unity: and so draw near unto himself, who is, The One.  
And whoever shall observe his towards, in either( Church or world) shall find, that the glory of his works makes its sabbath of rest and rejoicing, in the mutual subserviency of all the parts to the common interest of the whole, as one body.  
And the more they act in and toward unity, the better do they answer their common end and his intention. This may be seen in those contributions of assistances, that are between the creatures though at greater distances, as the heavens and the earth; and in the earth, one towards another: which I need not exemplify. If any apprehended it not, I speak not to such a Reader. The same also is apparent in the lesser world of man, where variety of parts, members, and humours, make up but una, though some of them( the humours) much differing, yet modulated by an alloy of temperament, promote the welfare of the whole. And that which I would further notify is, that as they thus concentre in their harmony, so in their constant uniformity; not shifting their work or station assigned them, but by the clear and assured ductures of that hand which fixed them. Its true, while these worlds were in their fieri, there was( as it were) much knocking and hammering( as I may say) and changing and altering from form to form: First a Chaos, rudis indigestaque moles: and then there was light expanded through the air at large, making day. But at last 'twas fixed in the heavenly bodies Sun, Moon, and Stars; where by a perpetual decree, it keeps its station, as do all other creatures in their successions, according to that Law given unto them, in the first of their kind respectively. So that we look upon those who are anamolous, as wonders in nature; as departing from that fixed law and rule assigned them. So also in the Church( that mundus in mundo) is it not obvious( except to those who will wink against the Son) that the fixation and established condition of it, should be the beauty and the glory of it? and that after the Apostles and Evangelists( as that expanded light) had for the three first daies( as it were) of the Christian world, given light unto it, how( as the Churches were settled) they likewise planted and settled( as stars in their particular Orbs) Pastors and Teachers, as fixed constant and abiding lights among them; to whom the care and charge of those Churches was particularly commended; between which, ours as parent and children, shepherd and sheep, rulers and ruled, there is a firm relation, inferring all the offices and duties thereunto belonging. In the faithful discharge whereof, lies the glory of the Churches, and the mutual welfare each of other. If this be not the main scope the Scripture drives at( as to Church, peace, and beauty) I know nothing. And I leave to all intelligent Readers to determine with what eye then are we to look upon, and how shall we reckon of those arrant Omnitinerant and extravagant undertakers, who( having no fixed station) go up and down like Gipsies; but as wandring stars and meteors, or rather as blazing comets, who commonly portend some mischief, a generation of men, of whom we find no constitution in the Scripture. The very defection and apostasy of Antichrist, though it introduced much corruptions into the Churches, yet it could not destroy Gods Order, but that he had his faithful Antipas, his constant Martyrs and Witnesses, even where Satans throne was.  
But as for this generation of men( the Quakers) what are they, but Satans Factors, and bear his name, Apollyon and Abaddon: destroy, tearing, laying waste, confounding Ministers, ministry, Word, Churches, unity, order, peace, civility, good manners, yea, truth itself and all Religion. So that of all the wild Boars out of the wood, never came such spoilers into the Vineyard as these are: And now by the just hand of God upon them, in their infatuation, they are come to a high measure of blasphemy, so that one of them dares( most presumtuously) to personate our Lord and Saviour, and( most idolatrously) to take unto himself, not onely the incommunicable Title of our Lord; but also to accept of divine honour and worship, the discovery whereof, is the subject of this ensuing Narrative; wherein you have the manner of their entrance into the City of Bristol, with some of their blasphemous Letters found about them, and their Examinations thereupon, before the Magistrates hereof, with some other intervenient and considerable passages. I have not inserted all the Letters, nor all the Examinations, because many of them were frivolous, and it would be unnecessarily tedious: But this I can and do faithfully assure you, that there is nothing here, of the one or other, but what is real truth, as will be made good upon any occasion. One thing more I'll point you to; & then I leave you to the Narrative itself: And that is; that you shall here find the Quakers confusion, and their high, flying, bragging vaunts of unity; here thou shalt see James Nailer and George Fox, their two chief Leaders and their followers, at daggers drawing one against another, which is a sufficient discovery of that cheat of theirs, that they were all lead by that one, true, and unerring, infallible spirit: I shall not need say any thing here by way of caution or counsel, having done something to that purpose in the discourse itself. And therefore commending thee good Reader, unto God and to the word of his grace, which is able to build thee up, and to give thee an inheritance among all those that are sanctified by faith in Christ Jesus: I rest ever.  
From my house in bristol 5. Decemb. 1656. Thine in the service of the common salvation, Ra. Farmer.  
Reader, thou hadst had this Narrative much sooner, but in expectation of something further to have been added, it hath been hitherto forborn.   

A True Narrative of the late Examination of james Nailer, &c.  
THe variety and difference of faces in the world, is not more wonderful, then the variety and difference of minds. And that which may increase the wonder is, that there should be such difference and variety, in, and about that, which in itself is but one, sc. happiness. And which, as it is in itself but one, so there is but one way to it. True it is, there is a latitude in the way; and there are many paths: So that we may not say, that every one that walketh not in the very same path with us, is out of the way. But yet withall, we must say; that although there be a latitude, yet it is not so broad; but some may( and do) go out of the way, into the by-path's of error and destruction. To see the heathen who( as the Scripture testify) were a long time left to grope in darkness,( having no other light then that which enlightens every Nation) an to wander up and down in the imagination of their own hearts, worshipping an unknown God, and seeking after what they did not comprehend: To see them( I say) differ and disagree in the matter of happiness, and of the way to it,( as they did) is not so much to be admired. Or that the blinded and heardened Jew, should still look for another Jesus. Or that an Impostor should rise up in the darker times of Popery, 
* In the Reign of Henry the 3. was One who pretended himself to be Christ, and had wounded his hands feet and side, in imitation of Christs wounds, who was by the Authority of those times immured or closed up between two walls and there perished, as being thought unworthy to dy by the hands of any man. Speed's Hist. lib. 9. cap. 9. pag. 522, 523.  wherein the Scriptures were denied to the people; whereby they might have been enabled to discover such Impostors, is not so strange. But that now in this age at such a time, and in such a Nation as this is; wherein every mechanic common Tradesman thinks himself fit( at least as he undertakes) to become a public Teacher.  
That now the devil should be so simplo, to set up a new Jesus: And so far to prevail, as to persuade any to believe him to be so; to me is the wonder of wonders: And it reads us this threefold lesson, 1. That the devil is now as diligent as ever. 2. That man( though otherwise a rational and understanding creature) shall easily become a Sot, a Fool, a Beast, when God leaves him. And 3. That it is a dangerous thing to forsake the received and established rule, to harken to dreams and fancies.  

But to proceed to the Narrative intended. Upon-Friday of October, 1656.  
ONe James Nailer came riding through a Village called Bedminster( a mile from the city of bristol) a young man with his hat off leading Nailers horse, and one man before with his hat on, through the dirty Cart way; And two men riding, with each a woman behind him, on two other horses, and one woman walking on the causeway; whereupon one George Witherley spake to them, to come in the dry upon the causeway, telling them God required no such thing at their hands. But they made no answer, but sung and kept their way, and the said Witherley believes the two men were knee deep in dirt, it being very rainy and fowl weather; and in that posture they came to the Almeshouse within the liberties( but in the suburbs) of bristol, and then one of the women alighted, and shee and the other woman went, one on the one side of James Nailers horse, and the other on the other side. The man still leading the horse uncovered, and sung as they came along, and so came to bristol. The said Witherley coming a long with them. But he saith he knoweth not what they sung, but they made a humming noise.  
This information was given in upon oath, by the said Witherley, before the Mayor and some other Justices of the said city.  
Now for their posture into and through a great part of the City; we have a like Testimony upon Oath from a Citizen of good repute and credit, and attested by many other substantial Citizens, &c. That the said Nailer road on horseback in at a gate called Ratclif-gate, with one bare before him, whose name is Timothy Wedloke of the County of Devon: Two women leading the said Nailers horse, with the reins in their hands; one of each side, Martha Simonds wife of Thomas Simonds of London Stationer, and Sister to Giles Calvert, and Hannah Stranger the wife of John Stranger of London Comb-maker, who came singing, Holy, holy, holy, Lord God of Israell. And in this posture he road to the high cross of bristol; and from thence to the White Hart in Broadstreet, being the 
* An Inn whereof they are Landlords.  House of Dennis Hollister, and Henry Row( both eminent Quakers) The Magistrates being hereof informed, sent for Nailer and his Crew: But such was their singing, Hosanna, and holy, holy, &c. and the great concourse of people, that their examination that night was not much: But were all seven of them committed to Newgate.  
Now for your further information, you must know, that Nailer and some other of them, had been not long before released out of Exeter Goal( by what means I think not convenient to relate) and were( as they say) intended for London; but must it seems come this way to play their pranks with us, of well as in other places as they past through: For at Wells and Glastenbury, his complices strewed their garments in the way as this Impostor Nailer road along: as will appear afterward, but to proceed. The Magistrates of this City, upon their first appearance before them, commanded them to be preached: And found divers Letters and other papers about him the said Nailer and his companions; which Letters because they were the ground of their following examination( little else( if any thing) being to be had from them otherwise; I shall give in unto you, at least so many of them, and so much of them, as were and was pertinent to their Discovery: The rest( being stuffed with such abused Scriptures and canting language as is usual with them, and the Readers I think, are too much acquainted with) I was not willing to insert, because I would not have this Narrative to swell to too big a bulk.  
And first, 
1. Letter  you shall have a Letter written to Nailer, by one Jane Woodcock, who Nailer affirmed to be a wife, but did not name her husband, which Letter Nailer acknowledgeth he received from her, when he was in exeter prison.  
The Letter thus.  
O thou beloved of the Lord, the Prophet of the most high God, whom the Lord brought to this great 
a Shee means London.  City, for to judge and try the cause of his Israell, 
b Not a Prophet but the Prophet, &c. Note  faithful and just hast thou carried thyself in it, for thou becomest weak to the weak, and tender to the broken hearted; when we had troubled thee, in bringing our causes before thee in the day time, thou didst not think much to spend nights in the Lords service, in writing forth the cause of the innocent, to the leading of poor souls out of darkness, into his marvellous light. At other times clearing the Innocent against the opposition of adversaries. Amongst us all hast thou shewed forth thyself a faithful labourer in the Vineyard of the Lord. Often hast thou called to us, inquiring of us who hath hired us, warning us to be careful to be with him in the work, which for my own part was a stranger to, before I saw thee, and could not red the Letter without thee. And so goes on, magifying and speaking high words of him.  
The next is a Letter to him, from one Richard Fairman: which is as followeth.  
BRother, In the life which is immortal dearly beloved; who art counted worthy to be made partaker of the everlasting riches, I am filled with joy and rejoicing when I behold thee in the eternal unity, where I do embrace thee in the everlasting arms of love. O thou dear and precious servant of the Lord, how doth my soul love. I am overcome with that love that is as strong as death. O my soul is melting within me, when I beholded thy beauty and innocency, dear and precious son of Zion, 
Note  whose mother is a Virgin, and whose birth is immortal. My soul is joined to thee forever, in a Covenant which cannot be forgotten. Dear brother, I have been of late under great trial, &c. In the dear humility I rest,  
Dorcester Goal the 28. of the 6. month. thy dear Brother R. Fairman.  
The third thus, Which Martha Simonds conceives to be from one Ruth Hill, at Pauls stump.  
THe word of the Lord came unto me concerning thee saying, I will make him as a hedge in the way of the adulterer, and as a bar of iron on the neck of them that run swiftly; And all the wise men shall seek for him, 
Note  and when they have found him, they shall open their ears, and shall give unto him of their Gold, frankincense and Myrrh: But he shall not receive of them; 
Which honour was done to Christ alone.  for they are not they, that shall abide with him, for I have given unto him the poor and simplo, and such as are upright in heart. Of them shall he take freely, for they are his own forever; for I will utterly confounded the wisdom of the wise, and bring to an end the consultations of the prudent, and they shall know, that as I was the beginning, I will be the finisher of mine own work.  
R. H.  
The next I shall present you with, is a Letter written by Hannah Stranger, who was one of them that lead his horse, and sung unto him; 
Horrid Blasphemy to be spoken to any mortal creature, Note  which Letter was sent by her to him, being at Exeter.  
J. N.  
IN the pure fear and power of God, my soul salutes thee; thou everlasting Son of righteousness and Prince of Peace. O how my soul traveleth to see thy day, which Abraham did and was glad, and so shall all that are of faithful Abraham. O suffer me to speak what the Lord hath moved: 
a These blasphemous wretches entitle the Lord his Spirit to their Satanical motions.  There is one temptation near the like unto the first, and is like the wisdom of God; but it is not, and therefore must be destroyed. Oh it defileth and hurteth the innocent, I beseech thee wait my soul traveleth to see a 
b This pure Image, is the Quakers Jesus and Christ. Note  pure image brought forth, and the enemy strives to destroy it, that he may keep me always sorrowing and ever seeking, and never satisfied nor never rejoicing: But he in whom I have believed will shortly tread Satan under feet; and then shalt thou and thine return to Zion with everlasting rejoicing and praises. But till then, better is the house of mourning than rejoicing, for he that was made a perfect 
c They make no more of that Christ( as they slightly call him) that died at Jerusalem  example, when he had fasted the appointed time of his Father, was tempted to eat and to show a miracle, to prove himself to be the Son of God; But man lives not by bread said he, and now no more by that wisdom shall he live, on which he hath long fed, as on bread, 
obscurity.  and as his food hath been, so must his fast be, and then at the end temptation, to as low a thing as a ston, That if it were possible, the humility and the miracles would deceive the elected innocent and righteous branch of holinesse; 
No doubt she means Nailer, according to the expressions in Jane Woodcocks letter before.  but be his wills never so many, the time cometh he shall leave thee, for he is faithful who hath promised he will not leave the throne of David without a man to sit thereon, which shall judge the poor with righteousness and the world with equity; This shall shortly come to pass, and then shall the vision speak and not lie. O let innocency be thy beloved and righteousness thy spouse, that thy fathers lambs may rejoice in thy pure and clear unspotted Image of holinesse and 
a This makes him Jesus in the Quakers since and language. Reader, do thyself so much favour as to have recourse to Martha Symonds examination, thus marked Blasphemous wretch thus to wrest and misapply.  purity; which my soul believeth I shall see, and so in the faith rest. I am in patience, wait and the power will preserve from subtlety though under never so zealous a pretence of innocent wisdom it be, yet shall the Lord not suffer his holy one to see corruption, nor his soul to lie in hell, but will cause the mountain to melt at his presence, and the little hills to bring him peace. Oh I am ready to fear as a servant, and obey as a child. If I have spoken words too 
b Yea Blasphemous. The Lord rebuk thee if the Parliament do not.  high, love hath constrained me, which is as strong as Death, and with the same Spirit cover them as they are spoken with, and then shal the Spirit of David be witnessed, who refused not words though from his servants mouth if they were in the fear. I am his servant, and he my Master, whom I love and fear and I trust shall do unto the end.  
London the 16. day of the 7. month Hannah Stanger.  
Then ye have another Letter from the same as followeth. 
Oh fearful Blasphemer. What, the only begotten Son of God? Who can hear this without abhorrencie.   
OH thou fairest of ten thousand, thou only begotten son of God, how my heart panteth after thee, O stay me with flagons and comfort me with wine. My well-beloved thou art like a row or young Hart upon the mountains of Spices, where thy beloved Spouse 
a Which is Martha Symonds whom this Trull endeavours to vindicate, and magnify: As after in this Letter, itis also shee her self, viz. Martha Symonds labours to clear her self to him, as in her own Letter: And Nailer consesses shee was charged to be a Witch, and a Whore.  hath long been calling thee to come away: But hath been but lately heard of thee, now it lies something upon me, that thou mind to see her, for the Spirit and power of God is with her: And there is given to her much of excellent and innocent wisdom arissen and arising in her, which will make all the honest hearted to praise the Lord alone, and no more set up self. And therefore let not my Lord and Master have any jealousy again of her, for shee is highly beloved of the Lord, and that shall all see, who come to know the Lord. And now he doth bless them that bless his, and curse them that curse his: For this hath the Lord shewed me, that her portion is exceeding large in the Lord, and as her sorrow hath been much, so shall her joy be much more, which rejoiceth my heart to see her walk so valiantly and faithfully in the work of the Lord, in this time of so great trial, as hath been laid upon her especially. 
b What this is will in part appear in Martha Symonds confession afterwards.  And I am,  
Remember my dear love to thy Master. Thy name is no more to be called James but Jesus, 

Hannah Stranger.  
John Stranger.    

This John Stanger, is husband to this Hannah Stanger, and this was added as a postscript by him to his wives Letter, as is acknowledged.   
 
Remember my love to those friends with thee.  
The 17. of the 8. month. Superscribed. This to the hands of James Nailer.  
Now this Hannah Stanger came from London with her husband; as also Martha Symonds and her husband, to bring down the Order for the release of Nailer and his companions out of Exeter, Symonds parting from them at Exeter and returning immediately to London, leaving his wife with them at Exeter, from whom shee received a Letter here in bristol, as we shall see afterwards.  
And hear a little farther to what was writ before in the margin, that by James Nailers Spouse whom Hannah in her Letter so strongly pleads for, and whom she so highly and transcendently magnifies, is meant no other then her companion Martha Symonds, is plain by Nailers own answer: For being asked whether Martha Symonds were the person intended, by the name of a Spouse of whom he was desired not to be jealous, answered he never had any jealousy of her, but would say no more, which had shee not been so accounted by him, no doubt he would have denied. And Nailer( as before) being demanded what she was charged with, answered, she was charged to be a Witch, a Sorcerer, and a Whore: But he said it was not true: And indeed it was not safe for him to aclowledge. And whereas Nailer had received a Letter from one Elizabeth Smith while he was in Exeter Goal, by which Letter he was advised by the said Smith, to deny, cast off that wicked spirit far from him; he the said Nailer in zeal to his Spouse had struck out those words out of the Letter, as he said with his own hands, because he said, those words ought not to be there. I the longer insist upon this, because this Martha Simonds we find much blamed and cried out upon( as one that hath spoiled their game) by George Fox that eminent Quaker in a Letter of his directed to Nailer, which Letter was wholly written by the hands of George Bishop( that precious St.) but subscribed G. F. which is as followeth.  
James,  
THou must bear thine own burden, 

Why, how now George? Remember to whom you writ, tis James thy fellow Quaker, as eminent as thyself.  
One lead by the unerring spirit, what wit your Schollers say, when the Masters thus revile each other, how are you infallible, & how lead by the Spirit of unity? Let not the Priests know this. That is Hannah Stranger. Obscure.   and thy company with thee, whose iniquity doth increase, and by thee not cried against, thou hast satisfied the world, yea, their desires which they look for; And thou and thy disciples; and the world are joined against the truth: It is manifest through your wilfulness and stubborness. And this is the word of the Lord God to thee, Martha Simonds, which is called your Mother; she bad me bow down, and said, I was Lord and King. And then my heart was rotten. And she said, she denied that that was head in me. And one of them, she had Francis Howgills mouth, and silenced him, and turned my word into a lie, and into a temptation, and she came finging in my face inventing words. And Hannah boasted and said, If they were devils make them tremble. And she boasted what she would do, and cry against. Many did not expect that thou wouldst have been an encourage, of such as do cry against the power and life of truth: And have trained up a company against it; and what is that which doth fulfil the worlds prophesy and their desires; therefore consider and search thyself, if this be innocency. The light of God in ye all, I am. But this I Judge  
For James Nailer this  
G. F.  
Now here you see this Martha Simonds is much complained of by Fox, as one that disturbs the scene, and spoils the play. I shall make more use of it afterwards; and as this Martha is thus charged by Fox, so also by others, as will appear afterwards by the deposition of one Thomas Perkins a prisoner for debt in New gate in bristol, where the said Martha was charged to her face by another beast( as bad as her self) to be a Witch, and that she had Nailer in bondage, &c.  
And truth is, it is not altogether groundless to conceive so of her, as will appear when you have the story of her prevailings upon Nailer at the first, according to her own confession, which is thus.  
She being demanded by the Magistrates, why she was accounted a Witch? made this answer.  
Being among the people called Quakers in London, 
This is one part of her examination: More follows after.  I was moved to declare to the world, and often they would judge me exceedingly, that I was too forward to run before I was sent, and that nevertheless I loved them well, as being men of pure life, but I was moved by the power, I could not stay though they sometimes denied me, yet I was forced to go, 
Its like she seduced some.  and my word did prosper; and the last service I was in was Ware and Hartford, and there I was faithful, and then I came to London to them, and then we were all one, and when I came, I did not know what I should do further, and then I was moved of the Lord to go to James Nailer, and tell him I wanted Justice, and he being harsh to me, at length these words came to me to speak to him, which I did, and struck him down; How are the mighty men fallen, I came to Jerusalem and behold a cry, and behold an oppression, which pierced and struck him down with tears from that day; and he lay from that day in exceeding sorrow for about three daies, and all that while the power arose in me, which I did not expect; seeing I knew he was in that condition: But after three daies he came to me, and confessed I had been clear in service to the Lord, and that he had wronged me, and should have done Justice, but did not do it. And then he lay at my house three daies, and then they all having a single eye looking on him as being a man upon whom the life was born up, they seeing him so changed from that reigning power that was in him, 
She now overcame him, who had overcome all that came to him. I supposed your excellent spirit could have seen it before, at least that your James, Jesus; could have discerned their spirit. The true Jesus could.  that had overcome all the Priests that came to him and others, Then they all concluded that I had bewitched him, when alas I was as innocent as a child, and they( because he could not go amongst them) all set upon me, that I had bewitched him: so they came and plucked him away from me; I thought they had not had such a spirit in them, but I suffered in all, and he went away and came to bristol, where he was in the same manner in their meeting and did not speak, and after the meeting, they plucked me and held me, and I sang and after the meeting was ended, they plucked him in, and they all followed him, and so came into a house by the Orchard, which was about twelve weeks since, and there was then amongst them Captain Bease, howgil, Burrow, and Captain Bishop and others, and they plucked me and the rest exceedingly & used us very sorely, In so much that J. Nailer did sweat exceedingly, and we were in danger of our lives, & they threw me down the stairs; and when they had their wills on him, they let me and him come to the White Hart, and there also they came and used us sorely. And then James Nailer went towards Exeter, and I towards London. Then she was asked whether at bristol she had not been charged with incontinency, and she replieth, she bid them make it appear, and she said they did not mean carnally, a carnal harlot but a spiritual, whoring from the truth, they have accused her for being a Witch, and for going a whoring from the Lord and his ways, but let her accusers appear she hath gone over all Israell, and now she appeareth to the Magistrates here, that can bring her accusers face to face, and being asked why she would have George Fox bow down, she saith, he having a lordly spirit, shee would have him bow down, and she saith not long since shee was sent of the Lord, to watch with general Desbrowes wife, in whom there is a measure of God.  
By this relation of her own, you may easily discern of what an active spirit this Martha is. And although I did intend not to mention it( namely the means of Nailer and his companions deliverance out of prison) yet now forasmuch as I conceive it may be useful: not onely to others, but to those Honourable Persons who procured the enlargement of these wretched Blasphemers, as a caution for the future, not so easily to receive into their houses, and give entertainment unto such serpents; I shall lay before you the diligence of this housewife,  
The Wife of mayor general Desbrow being sick( who is fince dead) this busy companion Martha Simonds puts her self upon the service to attend and watch with her, for she confessed she was not sent for thither: But she said, she was moved or sent of the Lord to it( as tis the garb of these bold Deceivers to entitle the Lord, and the the spirit to all their wicked practices and suggestions) and there( it seems) by her diligence and subtlety she so far infinuated, as that she procured the enlargement of Nailer and his Company.  
This I the rather mention, that those who have power in their hands may see how easily and mischievously they may become instrumental to wicked, ungodly, and unchristian practices; for clear I am; neither is Highnesse, nor the Maj. general would so easily have yielded to their enlargement or any way tolerated such bold blasphemers, could they have foreseen the issue.  
But I proceed in our Narrative. This notable piece Martha Symonds being( as before) so charged, sends a Letter to her beloved James( or Jesus) pleading her innocency: True it is, Nailer upon his examination said, it was a copy of a Letter from Martha Symonds, to one William Dewsbury: but as I shall show afterwards, Nailer can lye and juggle, and the very contents and language will easily declare to whom it was written, namely to Nailer himself. And it being found upon him.  
The Letter thus.  
OH let me for evermore be tried by the bands of Jesus. 
In her Examination. she says she calls him Lord, and that she ought to worship him.  But should it enter into the heart of my Lord, concerning his Servant of being guilty in this matter; would my life could go forever for Israell, for it is not I that troubleth it, neither am I guilty in this matter: Oh that I were before thee a little, that thou mayest try me, 
a So that he is that Jesus by whose hand she would be tried. As in the beginning of the Letter.  for I know thou canst discern simplicity. But the time is not yet come, thought not far off. But keep thy Temple clear, where the beauty of holinesse is, and let no thought nor jealousy enter, to cause thee to stumble innocency, for I see the Lord is arising as one coming up from the wine press of his Fathers wrath, and he catcheth at the refuge of lies and clears all before him, like a refiners fire, then shall all behold innocency.  
M. S.  
And now here follows a blasphemous Letter sent by Tho. Symonds the husband of this Martha. Now this Letter was sent by Thomas Symonds to Exeter Goal, probably as Nailers call, to come out of prison.  
THou King of Israell, and Son of the most high; arise, arise in thy mighty power: show thyself a lion to thy enemies, a Lamb to the innocent; make hast and come away in the beauty of holinesse, because of the sweet odour of thy ointment powred forth, therefore do the virgins love thee, and they wait to see thy day, 
a When the fullness of the new life shall be born in him, & then be shall be Jesus. As in Martha Simonds Examination. p. 19  and the innocent doth cry come away.  
Thomas Symonds. From a glimmering of the day.   

And now here I shall( I suppose fitly) give you in the Answers of these wreches to some Questions proposed to them before the magistrates at their examinations, whereby you may see how these Blasphemous expressions are owned by them.  

ANd first James Nailer of Wakefield in the County of York being asked what his name was, 
Nailers Examination.  answered that his name given him by the world was James Nailer. Quest. How he lived? Ans. Without care as the lilies, and that he was maintained by his Father. Quest. Who is your Father? Ans. Him whom you call God. Q. What was your business to bristol? A. I came as I was guided by my Father in my way to London. Being asked upon the substance of that Letter that calls him a Prophet. He answered he was a prophet of the most high God. And being demanded why the title is given him of being a Judge to try the cause of Israell, he would not make answer. 
We may guess at his inferences, but his logic is too weak.  As to the Letter from Hannah Stranger wherein he is styled the only begotten Son of God, he saith he received it from her when he was in Exeter Goal. Quest. Are you the only begotten Son of God? Ans. I am the Son of God, and the Son of God is but one. Quest. Is your name Jesus? How long have you been termed so? Is there any other Jesus? To neither of these would he answer, neither affirming or denying. Quest. 
Blasphemously applied.  Are you the ever lasting Son of God, and King of righteousness? Ans. I am the Son of God, and the everlasting righteousness is wrought in me. And if you knew the Father you would know me also. Quest. Are any of the expressions in the said Letter Blasphemy? Ans. That which is received of the Lord is truth. Being asked whose Letter that was signed T. S.( which is the last I have before given you a copy of) he saith Thomas Symonds sent it to him to Exeter Goal. 
Again blasphemously misapplied.  Quest. Are you the King of Israell? A: I have no kingdom in this world, but I reign in the Father. Quest. Are you the Lamb of God in whom the hope of Israell stands? Ans. If I were not his Lamb I should not be sought to devoured. 
Note this Impostor.  Quest. Are any of those expressions( as spoken to you) Blasphemy? A. Who made you a Judge over them. Q. Why came you into the city in such an unusual manner. 
Impostor.  Two women leading your borse, and singing, holy, holy, &c. with one bare before you? A. It was for the praises of my Father, and I may not refuse any thing that is moved of the Lord; and that their Father commanded them to do. Q, dost thou think the Father commanded them? A. Yea. 
Here you see he owns these blasphemies,  Q. Whom did they mean by holy, holy, &c. A. They are of age to answer for themselves. Q. When you rid through Glassenbury and Wells, did not some spread their clothes on the ground before you? A. I believe they did. Q. Have you called Martha Symonds mother, as in George Foxes Letter? A. George Fox did lye, she was neither called Mother by him nor any with him. Q. Are those things that George bishop hath writ in that Letter( for that Letter of Foxes, ( was as before) writ with George bishops hand) are they truth or are they a lye? A. Yea, they are a lyc. Q. Have you a Wife? A. There is a woman whom the world calleth my wife, and there are children that were mine according to the flesh. Q Those Books you have written and published do you own them stall, and are they truth? A. Yea.   

The Examination of Martha Symonds the wife of Thomas Symonds of London Stationer.  
QUestion Why did you sing before James Nailer holy, 
Martha Simonds Examination. The Image is born up.  holy, &c. When he road into bristol, and lead his horse? Answer I know not James Nailer. Q. Do you know there was such a one? A. He was but now is past to a more pure estate, and the power of the Lord carried me to sing and led his horse. Q. Hannah Stranger in her Letter calls him the fairest of ten thousand the hope of Israell, the only begotten Son of God: Is James Nailer so? A. For James Nailer he is butted in me, and have promised to come the second time. Q. Do you believe it was well to call and style him so as in the Letter? A. I cannot judge them. Q. Why did you led his horse and fall on your knees before him? A. In obedience to the power on high. Q. Why did you fall down and worship. him? 
So that he is worshipped by them. As after.  A. I ought to do it. Q. Is. James Nailor the ever lasting Son of righteousness? A He is the Son of righteousness; and the new man wrought up in him, is the everlasting Son of righteousness. And when the new life shall be born in James Nailor, then he will be Jesus. But for the fullness of it she doth not know itis yet born up, you say James Nailer is butted? Q. What do you call him? A. I call him Lord. Q Why Lord? A. He is Lord of righteousness and prince of peace. Q. Why King of Israell: In what sense? A. He is anointed King of Israel I. Q. By whom? A. Bya Prophet. Q. By what Prophet? A. Let that a loan, I will not answer it. Being asked whether she spread her clothes, &c. She acknowledged shee did. Quest. Doth that Spirit of Jesus in Nailer enable him to be a Jesus to an other? A. I say there is a seed borna in him which I shall honour above all men. Q Your husband calls him King of Israell; Is he so? A. Then you have a double Testimony.   

The Examination of Hannah Stranger.  
QUestion Why did you come singing before him, 
Examination of Hannah Stranger.  viz. James Nailer? A. I cannot be silent if the Lord move me to it. Q. You sung to James Nailer? A. If I have transgressed any Law let me suffer. But if it be for conscience, &c. Q. Did you writ that Letter, and spread your garments at Wells, &c. to honour him? A. I own it, and intended it to him: And will maintain it with my blood. Q. Is he the prince of Peace? A. I own him so. Q. Do you call him James Nailer or Jesus? A. I have said what his new name is. Q. Is it not Blasphemy to call him so, or prince of peace? A. If you have any law against me. &c.   

The Examination of Thomas Stranger of London Combmaker.  
QUestion, 
Examination of Thomas Stranger.  Did your wife writ this Letter to James Nailer? Answer, Yea and I do own it. Q. Did you writ the postscript: Thy name shall be no more James but Jesus? A. Yea, I do own it. Q. Hast thou no other Jesus? He would not Answer. Many other questions were put to him. But no answer. Onely, Isl have broken any Law, &c.   

The Examiantion of Timothy Wedlock in the County of Devon, who came in bare before him.  
QUestion. Is James Nailer the onely son of God? 
Examination of Timothy Wedlock. So that they so Sung is not denied by him. It was exceeding wet weather, and the Spouts on the Bridge( which is a narrow place) powred on his barehead so that it ran out at his knees  A. I own him to be the son of God. Q. Why did you and the Women sing before him holy, holy, Lord God of Israell. A. lown the songs of Zion. Q. You will not put off your Hat to a Magistrate, and yet you came bare in a hard rain through the Town before him. A. I must do it if God command me: I did it as I was moved by the Spirit. Q. What are you in your judgement for Religion? A. I deny all judgements and opinions. Q. Why did you thus honour him in Towns, and not else-were? A. We did it as we were moved of the Lord, in Commons a swell as in Towns. Q. What made you kneel down before him? A. Truth doth.  
There was not much in Examination of samuel Cater of the Isle of Ely, and therefore I shall pass it over.   

And now lastly you have the Examination of Dorcas Erbury, Daughter of that William Erbury; once a Minister: who was a forerunner and preparer of the way of these Deceivers.  
QUest. 
Examination of Dorcas Erbury.  Where she lived? A. With Margaret Thomas of bristol. Q. Why did you sing holy, holy, &c. before James Nailer, when he road in. A. I did not sing then; but they that did were called to it by the Lord. Q. They called him that road on the Horse, the holy one of Israel, Is he so? 
Her Answers are so full of Blasphemy I shall not note any particular.  A. Yea, He is so: And I will seal it with my blood. Q. And is he the onely begotted Son of God. A. He is the onely begotten Son of God. Q. Why did you so honour him, as to pull off his Stokings, and put your clothes under his feet? A. Because that he is the holy Lord of Israel; and is worthy of it. Q. Do you know no other Jesus the onely begotten Son of God but him? A. He hath declared him to be the Son, and I know no other Saviour but him. Q. Jesus Christ was Crucified upon the cross, and how is this he? A. He is manifested in him. Q. Do you believe in James Nailer? A. Yea, I do believe in him which thou callest so. Q. Is he the onely begotten Son of God? A. Yea, he is the onely begotten Son of God. Q. What name do you give him? A. The Son of God. Q. What do you usually call him? A. I am commanded to call him Lord and Master, and I am to serve him. Q. Who commanded you to call him so? A. The Spirit of the Lord within me, doth command me. Q. Jesus Christ is dead, Nailer is alive? A. He hath laid down his carnal body. Q. What body is this he hath? A. That body which he hath, is by the power of the Lord. Do not the Scriptures say, I will change thy natural body, and it shall be a spiritual body? Q. He hath flesh and bones, which a Spirit hath not. A. He hath new flesh and new bones. Q. Did he raise any from the dead, Christ hath? A. Yea, he raised me from the dead. Q. How so? A. I was dead two dayes, and he laid his hands upon my head and said, Dorcas arise. And from that day to this, I am alive. Q. Where was this done? A. In Exeter Goal. Q. Who was witness to this? A. My Mother did bear witness of it, she standing by. Q. If he hath such power, why doth he not open the prison doors and come forth? A. When the work of the Lord is done in the prison, the doors shall open before him. Q. Jesus Christ had Apostles and Disciples, hath he any? A. Yea. Q. Where are they? A. Some are with him, and some abroad. Q. Jesus Christ doth sit at the right hand of God, and shall Judge the world? A. Nailer shall sit at the right hand of the Father, and shall Judge the world.  
By all this you see, how far these miserable people are bewitehed and deluded, as to give and ascribe those Titles and Appellations that are due onely to Jesus Christ, to a mere man. I shall not need to aggravate the Crime; Every understanding and christian ear will abhor to hear it, and tremble at such blasphemies. I shall not therefore unnecessarily enlarge. And shall now give you the judgement and sharp reproof of Thomas. Simonds himself, who( as I  told you before) having brought down the Warrant for their enlargement; lest them there at Exeter, and went his direct way homwards to London. He it seems, having heard of their Pageantry in their way to and in bristol, and of their success there; writes to his wife in bristol Goal this following Letter,  
HAD you stood in the wisdom and counsel of the Lord, and there waited single to have been guided by him alone, then the Lord had brought you safe to this 
* London  City, where he would have manifested his mighty power amongst us. Now this it was, and I know it so with you, you being all joined in love, when you wait on the Lord, there is a great power amongst you, and then when any thing arises in any particular as to speak or Act which many times arises from the earthly dark principle, 
I thought the Quakers had caid that aside.  to this you all join although you see it not, neither the life of God which is in you, answers to it. And hence comes all your Cumber and Trumpery without; which my soul was grieved to see it, abundance more hath been acted amongst you since I came away, which the Lord delivered me from; whose presence I now feel, and he was with me in my journey & brought me in peace to this place, and warned me in the night at Exeter, not to return by Bristol, but to go the streight way to London; & 
* Martha Symonds.  M. S. as I was upon the way, I saw thee in the light, going before on the left hand, which was towards bristol, 
Witches walk abroad sometimes,  and my love was to thee, none else did I see, which made me think thou wastcoming along to wards London; surely thou wast the chief leader in that action. If there was such a glory amongst you; why were you not silent, and have let the people cry Hosanna. Oh how is dark night come upon the Prophets, and those who once were honourable and glorious, 
James Nailer Is it possible, can you Quakers be so deceived? Where is your infallible Spirit. O James where is thine excellency become, I am sorry I name thee Jesus.  are now fallen, because they were in prosperity and the Lord honcured thew, they forgot the Lord; therefore hath he darkened their understanding, and given them up to believe lies, and to do things that are not convenient, yea, I see one who was the greatest, is now a more Brutish contender than any man; and yet the friends are so blinded, they do not see it. Oh arise, arise, Lord God of life and power bring up thy people out of the dust, that shall wholly give thence, that every one may worship towards his own place.  
Thomas Simond.  
Dear heart my love is to thee, and to I. N. and to I. S. and H. S. but this I could not but writ, 
What confusion is here, I thought they could not have been so misted. I suppose she meant the Levellers.  to warn you that you stand single to the Lord, and not believe every spirit. Your work is soon come to an end; part of the Army that fell at Burford, was your figure.  
First of the 9. month.  
Desburies wife is dead  
John is well and remembereth his love to you. I delivered the two pieces in the Strand.  
Thus you see here, this Martha Simonds is a considerable person, For her Husband( who tis like knoweth her) tells her, she was the chief leader in this action, and gives them a hand some frump for their foolery to do that work, which they should not have done themselves, but left it unto others. Here is much matter for observation from this Letter, to evince the folly and madness of these pretenders. But I have an eye to that which remaines, being loathe to be tedious.  
And now I shall give you one instance more, that this James Nailer( notwithstanding their adorations of him & making him their Jesus) he will deny the truth, lie, and colloque. And this from the information of Thomas Price, one of the sheriffs Yeomen of this City, given in before the Magistrates the 11. day of November. 1656. which is as followeth.  

Thomas Price one of the Sheriffs Yeomen of the said city informeth,  
THat on Saturday was seventh night last he being in Newgate, had a desire to see James Nailer, and accordingly went to him and discoursing with him, asked him if at any time Martha Symonds had bewitched or moved him to any extraordinary passion or trance, and he answered him nay. Then the Informant asked him if he were never in a trance in London, for three daies together upon the coming of Martha Symonds unto him, and his answer was nay; whereupon the Informant  told him that Martha Symonds had confessed to the Mayor and Aldermen of bristol,( who questioned her for a witch) that shee once came to him the said James Nailer, in London, crying for justice; he fell into a trance, or was struck down for three daies; whereupon the said James Nailer, replied with a sturne look, did shee tell this? to which the Informant  told him, that shee had; and therefore he had  told an untruth.     

And how these people adore, 
Their Adoring and worshipping him.  worship and do reverence to this their new Jesus( James Nailer) I shall discover to you from two informations taken upon oath before the Magistrates; all which are registered.  
And first, you have the information of Thomas Perkins, prisoner for debt in Newgate; as followeth: the 11. of November, 1656.  
THat about Thursday last in the evening, Dorcas Erbury being in the Chamber with James Nailer, and departing from him to her lodging, she fell down upon the ground at the feet of the said James, and kissed his two feet, and then the said James took her by the hand and raised her up again and so departed: And the Informant saith that the same evening there came into the said room a woman of this city name Alice Brock, and as soon as shee came near the said James, shee fell on her knees before him, and the said James put his two hands on her head, and said to her stand fast, there is that that is pure: And then shee arose and said it was given to her to come to him for a Covering, and he  told her thou art covered; and then shee  told him that shee had seed by another man who had left her, but now shee loved another man who had a wife, whose wife was envious against her; but shee loved her as well as him, and then shee asked the said James Nailer whether he had any seed, and he replied yea, my seed is pure. And then came into the same room Martha Symonds and sat down, and fixed her eye on the said Alice, who presently looked upon her, and  told the said Martha that shee was a Witch, and shee knew her malice, and further  told the said Martha, that shee had him( meaning James Nailer) in bondage, and shee was come to redeem him. Thou shalt have him no longer, and I shall redeem him, and then shee pointed to Dorcas Erbury and said I am come to redeem thee, and thou shalt come with me.   

And the other is the information of Thomas coal under keeper of Newgate, taken as the former the 11. of November 1656.  
THat whilst James Nailer, Martha Symonds, Hannah Stranger and others, were in Newgate( to wit) upon the 25. of October last or there abouts, the said James Nailer being together in a Room in the said prison, and the Informant calling them away to bed, at their departure they behaved themselves as followeth, ( viz) The said Martha Symonds and Hannah one after another kneeled down on both their knees to the said James, and laid their heads on James his knees, and he laid his hands on their heads, and making a groaning noise within himself, but the words he understood not, and then before they rose, he clapped his hands on cross a little remote over their heads, and then they rose, 
Let the Readers judge and weigh these actions.  and he spreading his hands they one after another departed.  
The practise is so grossly idolatrous and suspicious of witch-craft, that I shall not need to animadvert upon it.  
And now to see the diligence of these Impostors and Deceivers, the more to facilitate their delusions, and to gain upon simplo people, who are taken with any foppery that comes in a way new, unusual, and extraordinary; they( these women) carried with them( and which was found about one of them) a description of our Lord Jesus Christ, in respect of his person and outward feature, as it was sent to the roman Senate, by Publius Lentulus President in Judea, under Tiberius Caesar the roman Emperour.  
Which Inscription is as followeth.   

In the daies of Tiberius Caesar the Emperour, as the Governours of sundry Provinces under the Senate and people of Rome, used to advertise the Senate of such news as chanced in divers Countries. Publius Lentulus being at that time President in Judea, wrote an Epistle to the Senate of Rome, the words whereof were these.  
THere appeared in these our daies a man of great virtue name Jesus Christ, who is yet living amongst us, and of the Gentiles is accepted for a Prophet of truth; but his own Disciples call him the Son of God. He raiseth the dead, and cureth all manner of diseases. A man of stature somewhat tall, and comely, with a very reverend countenance, such as the beholders may both love and fear; his Hair of the colour of a philbert full ripe, and plain almost down to his ears, from the ears downward somewat curled and more orient of colour, waving about his shoulders; in the midst of his Head goeth a seam or partition of his Hair, after the manner of the Nazarites; his Forehead very plain and smooth; his Face without spot or wrinkle, beautified with a comely read; his Nose and Mouth so formed as nothing can be reprehended; his Beard somewhat thick, agreeable in colour to the hair of his Head, not of any great length, but forked in the midst; of an innocent and mature Look; his Eyes gray, clear, and quick; in reproving he is terrible, in admonishing courteous and fair spoken, pleasant in speech, mixed with gravity; it cannot be remembered that any have seen him laugh, but many have seen him weep; in proportion of Body well shaped and streight; his hands and arms right delectable to behold; in speaking very temperate, modest, and wise; a man for his singular Beauty surpassing the children of men.  
But what use( you will say) could they make of this? Why, now see to what heights of villainy, vanity, and deceit, men( left of God) may run into. This wretch James ●●●●er being somewhat fitted for it by bodily shape, 〈…〉 of his hair, and some other advantages of nature; endeavours artificially to compose and dispose himself, as much( as he may) to this description, parting the hair of his head, cutting his beard forked, assuming an affencted gravity, and other the like, as is there expressed. And this no doubt they make use of amongst simplo clowns and silly women, who are easily drawn to believe any story that is seriously  told them, as if he were the person there described,  
And now( not to insist upon any particular) upon the whole matter, Doth it not appear, that these Quakers are most horrid and abominable blasphemers, derogating from( and arrogating to themselves) the honour of our Lord Jesus Christ, God blessed for ever? We of the Reformed Churches have departed from Rome and her communion, because she hath departed from the true faith and doctrine; and for nothing more, than in making others sharers and co-partners with our Lord Jesus in the work of Redemption and Salvation. But behold here a Generation far more impious and blasphemous; who divide the kingdom with him: Nay, rend it from him. I need not recount their bold and daring expressions: but let me mind you of one passage in one of the Letters of that notable stickler Hannah Stranger; itis the Letter dated the 16 day of the seventh month; wherein speaking of Jesus Christ, she expresses him no other than thus: He that was made a perfect example. Now this expression is not( in the intention of it.) obvious to every Reader: But it carries in it the very soul of socinianism, quakerism( as I may so call it) for the Quakers doctrines are a mixture and medley of Popery, socinianism, arianism, arminianism, Ananbaptisme, and all that is nought. It is a doctrine of the Socinians, that our Lord Christ did not by his death & blood  shed satisfy for our sins, and so purch●●● Redemption for us; but that he was a perfect patter● 〈…〉 example to us of righteousness, holinesse, obedience 〈◇〉 suffering. To be justified by anothers righteousness, is with them irrational, and therefore rejected and denied. And one egg is not more like another, than the doctrines of the Quakers and Socinians, as well in this as in other particulars. The pure image of Christ must be brought forth in us, we must be perfect and free from all sin, and then we are justified, and then we are righteous, and not till then. And if this be the doctrine that the Churches of Christ truly reformed have received; Ille renounce my share in Christianity. And yet that this is the doctrine of the Quakers, is so manifest, that he who is but in any measure( with understanding) conversant in their writing, nanot but aclowledge it: and I suppose none of them deny it. And if thus they bear the greatest burden inthe work of their own Redemption and Salvation no marvel if they themselves have the greatest share of the honor of being their own Jesus: And if the thing belong to them, much more the name; and then these people have done well, and not blasphemed: All that they have said, belongs not to James Nailer onely, but to every justified person; every one is Jesus.  
But some will be ready to jog me by the elbow, and say, why do you upon this occasion charge these things upon the Quakers? They have renounced, denied, James Nailer and his companions; yea, so it seems by George Fox, alias Bishopp's Letter; James thou must bear thine own burden, thou and thy company, and it is manifest thou and thy Disciples are joined with the world against the truth. And your iniquity doth increase. ay, and this is the word of the Lord to thee; So that Goorge Fox cannot revoke it; yea, and James doth nourish and train up a company against the truth, red the Letter. Yea, most of the wisest and subtlest Quakers in the town do rail against them. Why, how now James, alias Jesus, what is beome of thy infallible Spirit, whereby your giving out of Books, and Papers, and Speakings, were from the immediate eternal Spirit, as they use to say, whereby they were as true as Scriptures? What assurance can you give your Discipels now, that you have not cheated them allthis while? George Fox( as true a Prophet as thyself hath a word from the Lord, that thou art a wioked wretch, and trainest up a company of wretches against the truth. It seens that all who have spoken so highly of your excellent Majesty are liars, and thy Spouse Martha is a very. Baggage, and Hannah Stranger is a deceitful Trull. O. cease your singing, and weep and howl you cheating Blasphemers, for there is never a Jesus among you. Oh James, Thou must no longer sit as Judge upon the bench to judge and try the cause of Israell. Come down thou Lucifer, thou Son of the morning, thou who hast been from the beginning, ever since the mystery of this iniquity of Quokers began to work, and hast laboured to 
* witness his many writings and indesatigable travels like the Seribes and Pharisees, who compass Sea and Land to make Proselytes, though they make them the children of the devil, Mat. 23.15.  promote it, as much as any of them all, come down and stand at the bar, hold up thy hand; thou must be tried. Yea, thou art already tried and weighted, and art found too light, George Fox and George bishop who have the eternal immediate and infallible spirit, have born testimony against you, yea, they both; and John Audland and Captain Beal, and Fowgill and Burrcugh, did at James tide last, when at the end of one of one of your meetings at bristol, they called and pulled you and Martha Symonds into a house, and there beat and sorely used you, to the endangering of your lives, as Martha said upon her examination before our Magistrates: and this testimony they bear still against you: for George says in his Letter, you are wilful and stubborn; and for my part I know nothing to hinder your Execution. And I hope the Parliament will give Order for it. Onely this one refuge remains; That you do( and that with speed) get you some apostatised Black Coat( and such there are, though but a few) to pled your Christ-like innocency, against the cry of your high Priests; for surely they will come in against you too: And among the rest, I have this Testimony against thee James( clear it as thou canst) Since James-tide last, a Gentleman of this City( who owes you no ill will) was at the Bull and Mouth( your great meeting place) where you use to stand upon your infallible tripod, to speak hypocritical lies in the name of the Lord( and there came in two men with Papers in their hands and many following them, and asked for thee James Nailer; who not appearing, they  told thy disciples( there met together) where thou hadst a Bastard or a Wench with child; and asked them whether they would own thee? It is true one of the company stood up in thy behalf, and Commanded all flesh to be filent. And fell to recriminate those men: And so they sell to railing and reproaching( as you oft times do) so far, as that the Gentlewoman my( witness) was afraid they would fall to fighting. And so for fear of her life shee left them and came away, and hath not since born such affection to your way as heretofore. But James, this quarreling doth not answer the matter, nor clear your innocency, nor avoid the sentence given out against you by George Fox, and therefore away with him. But stay, may not George Fox and George bishop be liars. For if we can take that off( which comes from the Lord) wee will deny this, and there is an end, let us consider a little and weigh things. And as I remember James in his examination( before set down) says that George Fox did lye in charging him as he doth in that letter, and that what George bishop had writ was a lye, and truly if those high testimonies of those in fallible Saints( before expressed) be true, James is as good, yea a better then either of the Georges, Fox or bishop; and I could have brought other testimonies for him. Among others, Judge Fells Wife( and such discerning folkes cannot easily be mistaken) who in a Letter to James, written from Swarthmore the eighteen day of the Sixth month; subscribes herself, his Sister in the Eternalls never to be forgotten. Its true in that Letter shee tells him, that shee hath heard something, which hath made her heart to ache, and shee would hear from him in particular, and then shee saith shee should be more satisfied. It may be shee had heard of that Bastard. However shee subscribes her self as aforesaid, and he her dear Brother, and her dear love and life is to him, and her Soul and bowels reacheth unto him, her dearly beloved in the eternal life and unity of the Spirit; where no unclean can enter, nor he that maketh abomination, or maketh a lye. So that James is right, and for ought appears, George Fox and George bishop may be liars too,; yea, and although John Audland did( so please the company) join in abusing him at the house as before, yet since that a pretty while) he is his dear Brother; and his Soul loves him dearly. And he gives him an aceount from bristol how their Cause prospered at London, as appears by this following Letter, which being found about James among the rest, he upon his examination confessed was from John Audland, which is thus.  
J. N.  
MY dear Brother my Soul loves thee, and dearly do I salute thee dear heart. I was lately at London and stayed there about a week, and friends there are quiet and in good order as for any thing that I saw, and the work of God goes on; and here a ways friends are well; and the truth spreads and prospers. My love is endeared unto thee.  
Thy dear Brother J. A. bristol the 15. of the 7. month.  
Something it was, that Martha Simonds, upon her examination said, That when they were abused( as before) that John Audland was more gentle then the rest. It was but a packed business; and I doubt not, we shall find that Geroge Fox and James Nailer can shake hands, for all this pretended difference, and both close to cousin their deluded proselytes. And it may be, that the two baggages, Martha and Hanna, have bewitched James, and the Spirit left him, because he would not be ruled by the Georges: for I can tell you one of them( if not both) can pack a business: And( if need be) can procure witness to swear to the purpose( if we could now allow of swearing Truly, as heretofore of swearing falsely:) And therefore James must repent of his Stubbornness; And the next scene that the jesuits have plotted, must be brought upon the stage, and take place for a while, till the next be Seasonable.  
But in the mean time, there is a better testimony for James, then ever we heard of: for George, yea, and Martha Simonds, who as before hath an Excellent Spirit and Power, and who struck down James for three dayes, and made him silent ever since 
(a) For Nailer doth not prophesy( as they call it) now.  and stopped Howgills mouth; she says that George Foxes heart was rotten, and she denied that that was head in him: 
(b) That spirit & power which rules in Fox, is denied by this eminent she-Quaker.  and that Georges words was a lye, as in his own letter before. And James as well as George, is voted by a whole dozen of Quaking Proselytes to be Christs anointed, and a Saint, and the holy seed, a Messenger and Minister of the Everlasting Gospel of God: Who though he be in the world, is not of the world; and whose testimony is True against the world; and whose ministry is Spiritual and eternal, witnessed by those Twelve, who are One with him according to their measures, in that which lives, and changes not. All this ye have( and more) in their railing Epistles to the Magistrates of this City at the end of Audlands book called The innocent delivered out of the suare; being written in answer to my book, called The great Mysteries of Godliness and ungodliness. So that James was very good, and unchangably so. I must conclude therefore, ( for I know not which is the better;) one is as good as another, and both stark nought; a pack of cozening Impostors. But pray forbear, will some say, are they Knaves, because they fall out, and differ, and disagree? what are you Priests then? do not you do so, both in doctrine and practise? are you knaves and seducers then? I answer, No: for he inter aliis is a Knave, an Impostor, and Deceiver, who pretends to speak and act in all he doth, from an immediate, unerring, and infallibleSpirit; and that affirms that what he says is as true and certain as Scripture; when 'tis neither so, nor so. Now this we do not: we pretend no other then( according to practise) to speak from the Scriptures: and while we speak according to that, we are sure we speak according to the Spirit, whose dictates they are. And we wait, and pray for our selves & our People, that what the Spirit hath written in the Scripture, he should writ in our hearts; That we might find the truth sealed & confirmed in us, by our conformity unto it. And blessed be our gracious Father in our Lord Jesus, many of us have the witness in ourselves, and in our hearers( by the means of this Ministration) that we are past from death to life. And in this, we trust in him, who hath wrought this in us, none shall make our boasting voided. And therefore we deceive not the peope by pretending to stretch beyond our line and measure: we confess we may be deceived, and may err; and therefore bid our hearers try and examine what we say by the Scriptures: And if we speak not according to that Rule, let them reject our sayings: we do not lyingly and hypocritically pretend to an infallibility, as you do, when 'tis manifest to all the world, that you who pretend to it are not so. For one of you( even in this very business) must be a liar; either James Nailer and his Crew, or George Fox and his; or else you are both notorious Cheaters.  
And now to gather up the sum of this Narrative, and to lay it briefly before you, and so to come to some conclusion: You have here ( de facto) plain and horrid blasphemy, in attributing those things and titles to a poor mortal wretch, which belong onely to the blessed God, and our dear Redeemer: deemer: And also pure Idolatry, in giving religious worship( for it is not upon a civil account they do it) and adoration to the same; And these things expressly avowed and owned by his followers; and not denied, but approved and accepted of by himself. You see further that Nailer is disclaimed and condemned by Fox, and other Quakers here, as they have done expressly in denying him, and railing upon him, both to his face and behind his back. And eminent George Bishop being( as before) the Amanuensis Scribe, or Pen-man,( if not the inditer) of the Letter of disclaimer; Here then, you have the two chief Heads, and prime and principal Ring-leaders of the Blashemous crew of Quakers at opposition( and that in no small matter) one against another; and each of them have their party, and followers. Now this quarrel and opposition, is either Real, and in good earnest, or it is packed and feigned; if the latter, then this follows, They are all of them, one and other, a company of Cheats and hypocritical deceivers; and then let their deluded followers take notice of it: And that it may be a cheat and feigned quarrel, I shall give you my apprehensions and grounds. Time will discover whether I am mistaken yea or no.  
What's the quarrel? why is George so angry, as that he must now disown his first, his old and chief companion? why, Great reason; James Nailer takes upon him to be Christ, to be Jesus. Why, is this such a crime? is not this( as before) the natural and genuine issue of this opinions and principles? But further● did not George Fox himself affirm in his book called Souls Errand to Damascus, page. 8. line 9. & 10. 
See Irreligion of the Northern Quakers, page. 2 at the end, and page. 3.  That He that hath the same Spirit that raised up Jesus Christ from the dead is equal with God? and did not he avow himself to be the Christ? yea the Way, the Truth, and the Life? Witness Geos Bicket, Isaac Bourn. And at an Assizes at Lancaster, did not one Mr. Sawre, a Justice of Peace in that county, and an honest gentleman, tell Judge Pulestun in the open Court, that he could produce many would witness that Fox had affirmed himself to be the Christ? The same also he said in the hearing of an honest Minister; who will be ready to testify it, when called to it. And hath not Fox professed himself to be the judge of the world? as George Bicket, Adam Sands, N. Atkinson witness; yea, the eternal judge of the world, as George Bicket witnesseth. These things are published by one of their own Country-men, among whom he lived, and where the witnesses are known. And how what hath James nailer done, more when Fox?  
Onely this: Nayler's disciples openly ascribe and tender to him, and he accepts of that Divine honour, worship and reverence which they conceive is due unto him; but Foxes disciples think not Yet fit to tender, because the world( as they think) is not yet fit to bear it. And as for nailer, he doth not recede from his old principles, for( as appears in his exa\mination) he saith, He still owns those books he hath written; and that they are truth. So that they are still the same, and one as Bad as the other in Judgement, and therefore their opposition is but feigned, and Fox is not really displeased with nailer; or if he be, it may be he and his are offended that James should manifest himself to the world, to be Jasus, before him. But then thirdly, I conceive their disagreement may be but in outward semblance, for this reason; There is a rule, dignoscitur ex sovijs— When a man is a stranger, and is not known what a kind of man he is, in respect of his qualities and manners; he may be known( and that much) by his companious. Now then, if we may judge of George Fox( whom we do not so well know here) by his Companions and their practices( even in this matter) we may well conceive their quarrel against James is not real, but feigned; for although our Quakers here, did seem publicly to disclaim him and his, by speaking and railing against them: yet secretly many of them owned them and cherished them, in sending in supplies unto them in the prison, although necessaries were not( otherwise) wanting to them: Better then such blasphemous wretches did deserve; and which necessaries Fox himself stubbornly refused, as a convenient room and bedding: But when some of their own persuasion brought them to him( as did James Wathin a quaking Apothecary and his Wife) he did accept them and not onely in this, but otherwise also, did they show their love and affections towards them. We readily confess and aclowledge, That to succour and relieve strangers, and to visit those that are sick or in prison, are Duties that our Rule( the Scriptures) do enjoin us. But in this case, when they are not imprisoned for righteousness sake, and for the Cause of Christ, but for horrid blasphemy against him; and for such crimes for which they seemed to disclaim and abhor them: and when they were not distressed and destitute, then to follow them with unnecessary courtesies, is, I conceive, in the judgement of all un-biass'd men) an Argument and Discovery of too much liking and approving both of their Cause and Persons.  
But it may be answered, All are not of a mind; and these who did thus, are not those who did disown them.  
Well, be it so: but then observe, They are not all lead by one, and that an unerring and undeceiving Spirit: they are no more one, then the poor Priests and their Followers are: and yet Imust observe this to you, That this Wathin and his Wife are no small fools amongst them. But now behold the Imposture and the Impostor: George Bishop, him whom they call Captain Bishop, he that was formerly of White-hall, he that was the great Agent in breaking and tearing the Lord Craven's Estate in pieces; whom that poor wretch falconer, who died in prison upon Conviction( in he Upper-Bench at Westminster) of Perjury in that very Case of the Lord Craven: I say, Him whom this falconer, upon his Death-Bed, did lay the blame upon,( though no doubt unjustly,( as George will say) for who will aclowledge such a horrid thing, unless truly converted?) This George Bishop being a most reverend Quaker, and hugely zealous in the Cause; having pen d a Fiery Flying-Roll, full of railing against the Magistrates and Ministers of this City; which is a clear Argument of his Repentance for his former iniquities, and good services for the State; for which he deserves to be Sainted, nay, made a Martyr, by some undeserved death. This Saint George, who upon the first coming of nailer and his Company( as aforesaid) in that blaspheming manner, did( to those who had occasion to discourse with him about it) dis-avow and disclaim them, and professed they had so done long before, even at James-tide,( as you had it formerly:) and which is testified by his and his fellow Foxes Letter,( before specified) wherein they sufficiently charge him, the said nailer, as a naughty Fellow; Yet see, this very George,( even honest George Bishop) writ up a Letter to some in the Parliament, in the behalf of blaspheming James nailer, and his party.  
Good man! in his zeal and affection to these unerring Saints, he was afraid the Parliament would oppress them, if he had not interceded for them. And indeed, he is not worthy to be esteemed a Saint, who will not stand by, and own his Brethren in an hour of necessity, to stop the odium, and disgust, and clamour of the people here, which was like to rise high upon the first appearing of their blasphemous and idolatrous practices; and which might justly have rendered their whole Cause and Party abhorred. It was but Christian Policy in Face to decry them, although in Truth( as appears) their Hearts were with them.  
So that upon consideration of these Collusions, I do conceive, we may conclude( without any sensible error) That their quarrel and opposition is not real; nor are Fox and his party indeed offended with James nailer and his; but that it is packed and feigned: for I  told you before( when I expected not this last information) the Georges( knew how to shuffle a business: and if this be so, I then leave it to every one( even their own deluded Proselytes) to judge of them. Nay, but it is not feigned. And, Yea, we are truly angry and offended with them: for if we were not so, why should so many of us together,( yea, and some of us doughty Captains) so valiantly assault them, and beat them, to the endangering of their lives; and throwing good Martha Simonds( that precious Creature) down the Stairs, as we did at James-tide last, after our meeting as aforesaid? And why else should we( the two Georges) writ such a dreadful Letter of disclaimer to him? nor would our chiefest, and our most sober and discreet Quakers, go to visit them in prison. Yea, we are in good earnest, we are really divided; and we do disclaim and disown them.  
Well, be it so: But then are not all your high flying pretences( like the work of the Masons, and Brick-layers, and such-like Trades, your Fellow Work-men of old) become a Babel, a Bauble, Confusion? God was one, and Christ was one, and the Spirit was one, and Truth was one, and we all were on; say you. True, the Priests did differ and dis-agree, and were divided both in their Judgements and Practise: But we all spake, and writ, and did, from that one altering, infallible and undeceiving Spirit. Is not this your constant Language, and bold confident boastings? Why then, what's the matter now? How went the Spirit from James nailer? and when was it? and how shall we know whether it be gone or no? and how shall we know whether ever he had it? or whether George Fox hath it, or ever had it? James his party( you see) pled highly for him: we never heard so much spoken or written of or for George Fox. And whom now shall we believe? Tell us, Wherein is nailer behind Fox? or wherein is he inferior?  
Alas poor quaking Proselytes! how have you been deluded and deceived, by a pack of quaking lying Mountebanks, who pretended to talk to you from the immediate Spirit( as they phrase it) whereby they were all one; and now you see 'tis no such matter? Nor can you well tell which of these( your two chief Apostles and Prophets) to believe, and follow after. What can you or George Fox( with any colour of reason) say to these things? Yea, we have this to say: ( viz.) James nailer is bewitched: for so 'tis given out: and it may be so. And truly( I writ it in sincerity) I am strongly inclined to believe it. For, were he not bewitched( as also his attendants) it were impossible for them to be such sottish blasphemers, as they have shewed themselves in these actions, which can proceed from no other spirit then Satan. But then how doth this mend your matter? will any people in the world, that are not infatuated, and judicially given up by God to believe lies; follow such for their guides and teachers( especially as infallible ones) over whom the devil may have so much power? and who can tell whether the devil hath not beguiled him all along ever since his first engagement? Though he would not bring him to his heights at first, as he did not our Saviour to the high mountain till his last assault, there to tempt him with vain-glory. But our Lord Jesus, though he were tempted by the devil, yet he could not be overcome by him; because he had nothing in him. But it is not so with nailer. And if nailer be bewitched, how shall we be sure that Fox is not bewitched likewise, or rather, that Fox himself is not a Witch? I'll tell you what I find written concerning him, in that book before alleged ( viz) The irreligion of the Northern Quakers; where the Author giving divers reasons, why their Quakings should be Diabolical reptures proceeding immediately from the power of Satan; In the 18, 19 pag. gives this as his last, and as an argument demonstrative, in these words: George Fox the ring-leader of this Sect( saith he) hath been, and is vehemently suspected to be a Sorcerer. And then goes on: The presumptions of his wickedness in this kind, are not weak. Some persons of good quality that came out of Notinghamshire to Kendal,  told them of note in that town, what pranks this Fox had played, and what disturbance he had caused in that County, before he came into these more Northern parts. And withal, he credibly reported to them, a strange story of the devils discovering this Fox to be one of his vassals and agents, while he was there in a certain house, together with many of his Disciples speaking to them. This accident, he said, caused many of his followers to desert both him and his wicked Way. And principally procured this Foxes apprehension and imprisonment in Notingham-Castle, till he ran away, and his keeper with him.  
And then he goes on, to show how he doth bewitch people, by staring them in the face, taking them by the hand, &c. And some strange effects that followed. So that if nailer be under the devils power, Fox is not much behind him. Both are bold blasphemers.  
And thus have I finished my Narrative.  
And now for you my sober and Christian Readers, who would neither deceive, nor be deceived; Let it not seem strange unto you, nor be you moved, That such Impostors and deceivers are come out into the world. But rather, be the more confirmed in this truth; ( viz) That the Scriptures are the very Dictates of the true and faithful God, forasmuch as they forewarn us, that such things must and shall be. That 2 Pet. 2.1, 2. is a full prophesy of these times and persons; where we are foretold that There shall be false teachers who shall privily bring in damnable heresies, even denying the Lord that bought them,( as these wretches do) and bring upon themselves swift destruction; as these will do, if they repent not: which mercy the Lord grant unto them. And that their wickedness should know no bounds, but that they should proceed from evil to worse, we are also from the same unerring Spirit in the Scripture informed, 2 Tim. 2.13. Evil men and seducers shall wax worse and worse, deceiving and being deceived: Nay, we are forewarned, That the delusions of Impostors shall be so strange and strong, that they shall( if it were possible) deceive the very elect, who were they not kept by the mighty power of God should be drawn away by them. 
1 Pet. 1.5.   
There have( and there may again) come false Christs, and Antichrists accompanied with the workings of Satan, 
2 Thes. 2.9, 10. 1 Tim. 4.1, 2.  with all power, and signs, and lying wonders, and with all unrighteous ways of deceivings, who shall depart from true doctrine; and giving heed to seducing Spirits and Doctrines of the Devils ●oyning, shall speak lies in hypocrisy: and by good words( smooth words, 〈◇〉,) and fair speeches,( or by speaking fair, or by speaking well, 〈◇〉) shall deceive the hearts of the simplo, 
Rom. 16.18.  those who are innocent harmless Souls, who suspect or think no evil; and are not acquainted with the devices, method, and wil●ss of Satan. 
2 Cor. 2.11.  And this the Lord may justly bring upon us in our times, to try a perverse and faithless Generation, who are zealous for their own ends and interests; but are not valiant for the Truth.  
These wretches work no Miracles: for as for making Proselytes, and procuring Followers,( which are all the Miracles they ordinarily pretend to) besides that this cannot be a Miracle, if we speak of Miracles in the true notion of them,( as wise-men know:) I say, beside that, Deceivers and Impostors in all ages, have done such Miracles as to gain followers; witness, Simon Magus, who had a long time bewitched the people; 
Act. 8.9, 10, 11  and to whom all, from the greatest to the least( high and low) gave heed, and followed him, as a great and high person; one accompanied with the power,( as the Quakers speak:) witness also, the Arian heresy; under which, as Church-History witnesses, ( Ingemuit totus Orbis) The whole World groaned: witness Mahomet, and his multitude of Followers; and witness the Whore of Babylon, who made all Nations drunk with the Cup of her Fornications; that is, 
2 Pet. 2.1, 2.  her false and idolatrous Doctrines and practices. And in that place forequoted, although those false Teachers, teach damnable Heresies,( Heresies that bring swift destruction upon those who entertain them) yet many shall follow their pernicious ways; and by them, and by their means, the way of Truth( true Doctrine) shall be evil spoken of, 〈◇〉, shall be blasphemed. And therefore I say, 
〈◇〉 Cor. 11. 1●.  Be notmoved at these things; there must be Heresies( says the Aposle) that those who are approved,( or tried) may appear or be made manifest.  
Being therefore thus forewarned, let my counsel be acceptable; in as much as there shall be( and who knows how soon?) such an hour of temptation and trial that shall come upon all the world to try them: 
Rev. 3.10.  Keep close to the word of God's Patience and his sure Testimonies, and you shall stand unmovable: and to this purpose, take heed of formality and slightness in your profession. None are so near and liable to Satan's delusions, 
2 Thes. 2.10, 11, 12.  as those who know the Truth, but do not love it.  
Briefly therefore, Know the Truth, love the Truth, and so love it, as that you live up unto it, and be secure. And as for these present Impostures practised by these blasphemous Quakers, look upon it as no other then what their Opinions and Principles carry in the very Bowels of them. This is no other then what I did fore-see and fore-tell, as may appear in my Book before mentioned: To which Audland hath given some imperfect and impertinent Scribbles: which I could never find myself at leisure enough( nor ever shall do) to make Reply unto.  
We find the drift of their Doctrine all along to run this way, That that one single and individual Person, Jesus Christ, God and Man; who was born of the Virgin Mary, and crucified at Jerusalem( sixteen hundred yeers ago; and is as we believe in both natures of God and Man( the very same who rose again) ascended up into Heaven, is not he,( who by what he doth and suffered in that one numerical Body of his) that doth justify us from our sins, and procure our acquittal with God at the last judgement; and so finally save us: But that a Jesus in us, or in our own persons, 
See for this again, Martha Simmonds examination.  must accomplish these things for us; as I have demonstrated in that former Discourse: and which( as I have there declared) is( no doubt) that which the Quakers have meant, whenas they did at first often say, they had something to deliver to the World, which it was not then fit to receive. Which now appears in this Impostor James nailer, viz. That every one that is saved, must be their own Jesus: for this is but the product and practise of that old Opinion, with which James nailer stands charged in a Book writ long since, called, The perfect Pharisee, which is this, That he that expected to be saved by him that died at Jerusalem, should be deceived. Which Principle hath been since handed down by others; as by one Dring a Quaker in London, who spake to an Inhabitant, and a person of credit in this City, these words following; which upon just occasion, is ready to be attested upon Oath: Art thou such a fool as to hope to be saved by that Jesus Christ that was crucified at Jerusalem sixteen hundred yeers ago? and hath been since spoken in a public assembly of the Quakers in this City, by the Wife of John Audland as appears by this following Affidavit, taken before the Magistrates of this City.  
The 23 of September, 1655. laurence Reymund, Servant to Mr. Walter Stephens, of Bristol, Linen-draper; aged sixteen yeers, or thereabours, deposeth, That about two Months since, he was present at a Meeting of the Quakers, where was( as he supposeth) two or three hundred people: at which time, John Audlands Wife was speaking to the people; and( among other things she delivered) the Deponent did hear her say these words, viz. Whosoever doth think to be saved by that Iesus Christ that died at Jerusalem, he should be deceived: without any Qualifications or Expositions thereupon, as he remembreth. So that you see, It is not that Jesus Christ, but some other: for as for that Christ in the Flesh, with all he did, and suffered therein, he was but a Figure, and nothing but an Example, say they: which words stand charged against them in the Perfect Pharisee: and for which is quoted, the Quakers Book, called, Sauls errand to Damascus, where( as is asserted) it is expressly found; and is agreeable to that expression before of Martha Simmonds, in her examination.  
And now having done with this Narrative, Observations and Cautions, I shall crave leave to give you a few words in vindication of this City, and our Magistrates; who, though they cannot be excused à toto, yet they may 1 tanto; and that very much. And indeed, what Men are there,( Magistrates or others) that h have not their naevi, their spots, their defects and failing? Look upon the best Kings and Governors, whose praise are in the Scriptures, and you shall find, that they were men, and so were( in divers things) deficient and imperfect.  
Our City and Government, are( we doubt not) voted and noised abroad, as much corrupted, inclined to, and favouring much these blasphemous Quakers: and we find such apprehensions are had of us, by such as repair hither, and when we go abroad to other places. But whosoever shall but understandingly consider the state of things with us, as it was when these Wretches came first unto us, will not so much wonder at their thus nestling and working amongst us: nor( did they know the Truth of things) will they find us so much tainted as they conceive of us.  
And therefore, that none may ignorantly condemn us, I shall as briefly as the business will bear( yet truly) lay the whole matter before the World. And herein I shall declare the ground, rise and occasion of the increase and growth of these Impostures among us. And in this I shall have the Testimony of the generality of our Inhabitants to what I shall discover, whether it be truth or falsehood; and therefore it concerns me to be a faithful Relator.  
When this City, towards the end of the late unhappy Wars, was reduced to the obedience of the Parliament, a Committee was here constituted, consisting of some of the soldiery, and some Citizens; amongst whom, one Dennis Hollister a Grocer,( who with some others, who were of the same Committee, had absented themselves from the City, whilst it was under the Kings power, and had been in some employment abroad for the Parliament) was one; a man of a proud, imperious, and domineering Spirit,( as is sufficiently known.) But the then-Governour of the garrison,)( who was one of the Committee) keeping a convenient distance, and maintaining a good correspondence with the Magistrates, their Authority held in a fair equipage; until such time as( divers of the Magistrates being ejected as disaffected to the Parliament) the public affairs of the City came to be managed by other hands. And then this Hollister, and some of his adherents,( under the name and notion of the Godly and well-affected Party; which, as it was used by many, was one of the greatest cheats that this Nation hath been disturbed by) began to be pragmatically busy; 
M. H. H.  being much encouraged by the interest and favour he had with a mayor General, a person at that time eminent and of great power; as also by the advantage and assistance of George Bishop aforesaid, residing at White-hall, who was then a Man of some credit. And that which gave no small help to their ambitious ends, was, That at last,( after some succession of Governours in the garrison) the last( probably not acquainted with the Spirit of this man and his Faction) joined with them as a Member of their Congregation; of which Congregation this Hollister was the Master: their Church( if I may so call it) going ordinarily under the name of Mr. Hollisters Church.  
And something I shall here lay down in excuse of this Gentleman who thus joined with them: and it shall conduce to our main business intended. At his first coming to this City to take the charge of the garrison, being a person serious in Religion,( and possibly of the separating persuasion) he found this Hollister and his company, as the onely Church amongst us;( for indeed they had assumed and arrogated that unto themselves most proudly and censoriously; looking upon all others as without, and scarcely Christians.) And that which added to their estimation, was, They had at that time, a godly, learned, and able Preacher, and an ordained Minister, who sometimes participated with them in the Ordinance of the Lord's Supper, and every Lords day preached unto them, but had not taken the pastoral charge over them, although, to may knowledge, he was urged thereunto: affirming, that none who knew them would take the charge of them. But this was not known to every one.  
Now it is not much to be wondered at, that a stranger finding these people carrying the Name and Face of the godly and well-affected to the Government,( for security whereof he was sent hither) and being voted for the choice Congregation, with exclusion of all others: no wonder, I say, that he should join with them. But this I shall declare for his honour, That when he returned to this City,( from whence he had been for some space of time together absent) and finding these Quakers amongst us, he disclaimed them, and denied them to speak publicly; and, as I heard, checked Captain Beal, and also his Son-in-law, for countenancing and entertaining them.  
But now to proceed: this his joining with Hollister and his Company, was no small countenance and strengthening to their party, which they improved for their factious and ambitious ends; upholding the Souldiers and the garrison, that they might uphold them: as was clear by their practices and endeavours with the late former Parliament, when they were consulting in affairs of that nature, scil. dismantling several garrisons unnecessarily kept up in the Nation: Then did these men with much industry,( under the old disguise of godly and well-affected party) by Petitions( to which they put names, which the parties never owned; as they did since in another business: which is so far from being a godly, as that it is a knavish practise) and by other ways, they aspersed the generality of the Inhabitants as Malignants and ill-affected: although in that particular, by the wisdom of the Parliament, and the right information of some, they were disappointed.  
But before,( by the means aforesaid) these men being enthroned( as it were) in the Government, they carry all before them: and that they might domineer in spirituals as well as temporals,( an ingenious Person, as before, being not able to bear them) they sand for a tailor out of Wales to be their Teacher.  
And now so high was their Empire, as that no man who was chosen a Magistrate in the City, could be sure of his standing without their liking; they bearing the greatest sway in all things: the Magistrates standing but as ciphers in matters of rule and power, further then it had the stamp of their approbation.  
And now for matters of Religion, none must preach, but with their good liking; and if they had a mind to set up any man to preach in our Pulpits, be he what he will, for Trade or Calling, and how rotten and unsound soever for Judgement, whether Arian, Arminian, Enthusiast, Anabaptist, Antiscripturist,( or whatever) preach they may, yea, and shall too, do Ministers or Magistrates what they can or dare to the contrary.  
Instance in each of these, I shall give within my own charge and station: Mr. John Wells, now, and then of Lawrence-Jury, London, an able, godly and Orthodox Preacher, who came down to this City to visit his Relations; and having promised to supplyme on one Lordsday in the afternoon, was by them put by and hindered: but when that poor creature, William Erbury,( whose Wife and Daughter( the Dorcas before mentioned) are turned Quakers) was in the deepest of his aepostacy, then were the Keys of my Church or place of meeting, endeavoured to be fetched out of my hands by threats and menaces, that one Morgan Lloid,( a person known well enough to be harebrained and fanatic, and the said Erbury( the one in the Pulpit, the other standing upon a Pew) might there abuse the people with their delusions; and this many hours together in a Winter-evening: the people going and coming, as if it had been a Bearbaiting. And these within, carrying themselves rudely and uncivilly, without order or decency; riding upon the Pews, to the nastifying of the place for a long time after, and to the rendering the Ordinance of Preaching, base and contemptible. And when I had carried the Keys to our Magistrates, desiring their protection, and the securing of my people from lying and destructive vanities: these men left no means unattempted, till they got the Keys into their possession to the purpose asoresaid, although the Magistrates had promised me to the contrary: but such was their power, there was no withstanding them.  
True it is,( as I was informed) he, by whose power the Keyswere gotten from the Magistrates, promised that Erbury should not speak there: but promises were one thing, and performances another. And so impetuous and imperious were they, and such was their power, that before this, if they could not have their wills in a thing even scandalous and unreasonable, they threatened the Magistrates, that they would turn out a godly and Orthodox Minister out of the City, who had been imprisoned, and suffered much more then any of them, for his good affection to the Parliament: he differing at that time in judgement in some particulars. So that the Magistrates( out of tenderness) were forced to yield unto them; and then these good souls were quiet.  
Things thus constituted and managed, what was one great business of these well-affected persons( to their own cause) but by themselves and their Teachers, 
Hollister having been heard to say, That Universities, and the settled maintenance of Ministers were the plague of the Nation. ( both itinerate and fixed) to cry down human Learning, Universities, ordained Ministers, and their settled maintenance, as Antichristian and Babylonian? and to watch all our Churches and Congregations, as parts and relics of Roman Superstition. Then began they to cut us out new Churches, according to the( their fancied) primitive pattern: which being marred in the shaping, was never yet made up and put together. Then this persuasion was insinuated into the mindes of the good people( women especially) that if he that preached was a Scholar,( unless of their judgement) it was but the strength of parts and acquired abilities, and so but a carnal Preacher, be the matter never so solid: But if a mechanic, and unlettered ( eo nomine) upon that very account, his preaching was from the Spirit, although what they delivered, were the least part their own: and which, were they called to it, they were not able to maintain and justify. By this means the ordained Preachers of the Gospel, and their labours, became contemptible with the meaner sort of people, who whereupon flocked to them, as seemingly more spiritual: but to be sure, as having greater countenance; the power of the life and death of mens preferments lying much in their hands. But as Faction never ends but in further mischief, this choice Congregation fall( divers of them) into direct Anabaptism: for before this time, many of them slighted and neglected the baptizing of their children.  
And that you may more fully discern the aptness and disposedness of this people to novelty, and uncouth ways and opinions: I shall discover to you one of the most bold and daring attempts, that ignorance durst presume, or you have ordinarily heard of, even to set up a mock-Ordinance, a— of their own invention. Divers of their Congregation having slighted and neglected baptizing of their Infants: a great Woman among them having three of her Children unbaptised; and being discoursed withal by a discreet and understanding Gentlewoman( a near Relation) she was so far convinced, as that she thought it her duty and her comfort to have her Children owned as in a better condition then the Children of mere Heathen: which she communicating to their learned Teacher,( for I cannot hear that he was ever called to be their Pastor, though he administered Ordinances among them) he( it's like) consulting with the reverend Congregation, to give her satisfaction, finds out this invention. Their Church being solemnly convened, the three Children are brought into the presence, and something being prayed, and something spoken by one, and so by another( prayer before and after, is not much material:) The man( for I know not well what to call his Name of Office) having spoken against sprinkling of Ifants, being it may be the words of his institution to this new Ordinance) takes the Children, the one that was young into his arms; and the other two, who were able to go, by the hand; and having called them by their Names, presents them to the Congregation: And thus the good Woman trusting to her Leaders, was put off with a shadow, with a dry Ordinance, and her Children as much Heathens as before, notwithstanding this Imposture.  
But now from this dry Baptism, they shall to dipping; and their Teacher, and a chief fellow-helper of his, are dipped at London: which a long time they endeavoured to conceal, for what reason I know not, unless it was feared that many of their followers would forsake them, and withdraw their maintenance. But at last, after one M. Jessey( an Anabaptist Teach of London) had come down( it may be) to confirm them: then their Teacher from being secretly dipped, becomes an open & professed dipper. And now their very profession and practise engageth them to unchristen us, and all our children, and to unchurch us and all our Congregations: for indeed, if we be not true Christians, we cannot be true Churches. And how much stress, they put upon their dipping, I shall give you in the saying of their greatest Champion, M. Tombs, as I have it in a Letter from a learned and godly Minister, now living in Herefordshire; which Letter I still keep by me, for this( or the like) occasion: which was directed to me about the beginning of the year 1656.( for the date is occasionably torn) the words are these: Sure it is, that M. Tombs did never so violently urge rebaptisation as of late: which Ordinance( pardon the words) he makes of so great necessity, that all those who refuse to come under it, he openly stiles the children of the Devil; and wonders upon what ground they can call God Father: and I hence wonder upon what ground their Anabaptist-Teacher here, can administer the Ordinance of the Supper to those, who( not being dipped) are no Christians, but the Devils Children. And if he shall say, This is not his judgement( for then it would lessen his Contribution, which is a feeling Argument:) I ask, By what Authority doth he make a single Judgement to himself, contrary to their received tenants? For I appeal to all who know any thing in this matter, whether it be not the common Opinion and Judgement of those of that way, to deny both our Baptism and ministry, as from Antichrist? And why do they deny to hold Communion with us in the Sacraments, which were instituted and always held, as the Badges and Pledges of Christian Communion and Fellowship? Nay, so much do they abominate Communion with us, as that their Mid-wives and Nurses( who by the duty of their place are to attend upon the occasions of the Ordinance of Baptism) do withdraw from the presence when the Ordinance is administered to Infants. And what meant he himself, when( in his public Lecture) he asked what we had in our public Congregations, but dry breasts; and what we had from Antichrist, when we were six or eight dayes old? Which, what can he mean but Baptism? This I have from one that heard him, and was ready to make Oath on't. And how then dares he to administer the Supper to an unbaptised and Antichristian person? Something 'tis, the professed, and paced Anabaptists leave him, and will not join with him but have their separated, out of his separated Congregation: they are true to their Principles, and do not juggle; and therein show themselves more ingenuous.  
And here I must crave leave to step out of my way, and to say a little by way of defence and apology for this my plain dealing: I am very apprehensive, That what I have here laid forth, will raise, the spleen of some persons, and that they will put forth their stings of sharp censures: for whoever shall put his finger upon a sore, must expect wincing and kicking. And the common blind,( whereby ignorant people are mis-led, and guilty persons shelter themselves under) will be now practised toward me, viz. This, will they say, is bitterness and passion, and contrary to that brotherly love and charity that ought to be in one towards another; and though we differ in judgement, we should not in affection, &c. You should rather by love heal the wound, then by opposition make it wider. I confess the words are very good, and smooth, and plausible: But first, Doth this any way hinder, but that when a man is to discover the grounds, and rise, and growth of some eminent mischief,( that so Truth and Innocency might be vindicated, and the like mischiefs for the future to be avoided) doth this hinder one from discovering the plain and naked Truth concerning such persons and their ways, who have promoted that evil? If what I have said, and shall say 
(a) What I have said, is but in order to what follows. , be not Truth, let them smite me, and I will lye down under the reprehension. But secondly, I have observed this, many yeers, as a subtle piece of policy in the deceivers of this Generation: That when they promore their designs of destroying the Truth, to the provocation of the zeal of true Christians; then, to avoid those sharp reproofs which are due unto them, they'll call for moderation. 
Titus 1.13.  Which is as much, as if they should stroke us and mooth us with good words, that they might get up & ride us, or strike and wound us and the Truth, and entreat us to say nothing. But thirdly, As for these Anabaptists, I'll make my appeal to all the world( except themselves) who are they that break the bond of love, and charity, and moderation, and brotherly communion, they or we? It's well expressed of one, That Schism is properly against Christian love. 
M. Marshal.  And is not this against Christian love, and so Schism( or something more) which rents and tears whole Churches from the communion of Christ's Body? Are they not schismatics, who confine all Christ's Members, within the channels and bounds of their narrow Society; like the Donatists of old, thrusting out all others as the brats of Babylon? for what are we other, if our Ministers, Baptism, Congregations, be Antichristian? Suppose we would hold communion with them, will they hold communion with us? 
Mr. Fyrmyn.  I never heard,( says one) that we have denied communion with them in Ordinances; but to be sure, they( the Anabaptists) have denied communion with us, and cast us off with highest scorn. And sure I am, they account baptism as polluted: for what else means the practise aforesaid, of those of their persuasion, to withdraw from the presence while the Ordinance is administered, as if it were a pestilential and contagious thing? And therefore, as one said in another case, Quid verba audio, cum facta video? What mean you to speak of love, when we see such actions? nay, what speak you of love to us, when we see both your words and actions so contrary?( you may as well say to us( as one languages it) thus: Though we differ in judgement from you, 
Mr. Fyrmyn in his notes on M. Marshals Sermon of the power of the civil Magistrate in matters of Religion.  and break our union with you, manifesting it openly, by casting off communion with you; yet you must be united to us: though we call your Priests Blackcoats and Antichristians, and so your Churches; yet you must not differ in affection. But( as he says there) this Schismatical Spirit is intolerable. And as Mr. Marshal observes( in another Sermon concerning unity) erroneous persons( and he speaks it of the Anabaptists) are ordinarily proud, and must have all mens sheaves bow down to theirs; who will close onely with teachers and compauies according to their own lusts, pag. 30. of that Sermon. It would well svit their ends,( which is to break all our Churches to make up their own) if we should sit still, and( like Issachers Asses) couch down under every burden( with silence) which they please to impose upon us: but in so doing( and so will all those who do so) we should prove traytors to the truth, and to our Lord and Master. And to our people in general, I say thus much: It is a great Argument of their great ignorance, that they cannot all this while discern between soft and smooth words, and hard and cutting Doctrines; and that they should be so simplo, to countenance those, who watch, un-christen them, their children, and their forefathers. And therefore whilst we speak the words of truth with soberness, let them cease to charge us with the breach of charity, 
And whereas some think they own our ministry, because they hear some of us: Alas, this is but a blind: for so star a Pagan may hold communion with us, & we may hold with them: and so, own one another, if this be owning.  which( upon the ground aforesaid) we must lay at their doors. And if I wrongfully charge them, let them but aclowledge our ministry, Churches and Ordinances to be according to Christ's institution; nay, that they are but such, as with whom they will hold communion: and I will writ a Retractation. If not, they must give us leave( or we will take it) to be sensible of the wrong they do us.  
And therefore now to proceed upon that from whence we have digressed. While things were with us in that posture( as aforesaid) in steps that Little thing into the world, which some would call a Convention( but I think a Conventicle) of Parliament: And thereof, this Denis Hollister( so great a man was he in this world) was a Member. From whom, and which Assembly, 
Being also made a member in the Committees of highest concernment; insomuch that it was given out by some, he was the third man in the Nation.  this party had great expectation: As well they might, considering the Constitution; but that, by God's goodness, there were some discreet and sober persons, and good Patriots among them; who happily helped to their speedy dissolution. As if they had been created on purpose, to come up to the House, and see it, to be kicked out, and laughed at. This so raised the indignation of this fellow ( Hollister) and his company, as that he and his Teacher,( with their Society) neglected the Declarations, and solemn appointments of public Meetings for duties recommended by his Highness to the Nation, for a long time after: Yet still keeping up their interest with the Souldiers, that now they might keep up theirs. To which those Officers in the garrison who originally were men of an ordinary extraction, and of mean fortune( and finding this City a sweet harbour for them upon many considerations) were very ready to join in. Raising often contests and debates with the Magistrates and Citizens upon several occasions; whom still they endeavoured( together with these men) to represent as disaffected, and as persons not to be trusted with the Government.  
During this distracted, broken and divided Government, in come some of these wretched Quakers from the North amongst us; who by their lies, Monkish profession, reproaching our ministry, sufficiently before( by the endeavours of the former) despised and contemned; and crying down tithes: so far prevailed with some proselytes, as to disturb our Congregations: In that manner, and by those means, with which the world is too well acquainted; and therefore I need not relate. And now( see the end of pride, faction, discontent, and affencted singularity) to these Hollister and 
* Who was then outed at White Hall.  Bishop( and divers of that party with them) join themselves. Also, Captain Watson and Captain Beal, who had then chief command of the garrison in the absence of the governor;( the one residing in the Castle, the other in the great Fort) and these become their proselytes. The insolent disturbances of this people growing higher and higher, incensed the spirit of the inhabitants, to see their Ministers so abused. And the Magistrates fearing what it might come unto( as well they might) convented two of their Talkers before them: who having heard them, and perceiving their folly, commanded them to depart the City; threatening otherwise to imprison them. But these men, who had learned to despise Government, they and their followers go and come at their pleasure: And those of our own Town, who had learned the same lesson, give them entertainment in their houses. And by this means, provocations and disturbances go on further and further. And they keeping their Meetings in divers houses in the heart of the City. And although the Magistrates imprisoned divers, who disturbed our public Meetings; yet such was their entertainment in the prison, by the visits, and sending in plenty of the best provision, by their Fellow Quakers; as that it was better for them there then when at liberty; The Disturbers being persons of mean condition, which was something observable, that they being all acted( as they say) by one and the same Spirit, it should move the small ones, and not the great ones. And so in their quakings and spewings, &c. which( I wonder why they have conjured down that Spirit) is now quiter out of fashion. Still their Quakings and Disturbances increase, by the coming of more and more Teachers. But they not begging, and being lodged in private houses, the Magistrates knew not how to deal with them as vagrants, as they deserved. And indeed, they were discouraged and dis-heartned by some, who should have had the wit( or honesty) to give them better counsel.  
It's true, there came forth a Proclamation, which we thought had been to have suppressed them: but so simplo were we, we could not understand the meaning on't; and so were still without remedy. At length, their Assemblies grew so great, that ordinary houses would not receive them: and therefore they had their Meetings in the Castle, by the countenance and company of Captain Watson and his Wife,( who was seen at the Bull and Mouth, at that Meeting, when nailer was charged with a Bastard, as aforesaid) and in the Fort by the countenance and company of Captain Beal, both sabbath-days, and others: whither many hundred resorted out of City and Country.  
These Ring-leaders walking up and down the City at their pleasure, without respect or fear of the Magistrates; and making their excursions out to the Neighbour-Towns and Villages, there to seduce the Country.  
True it is, These things so raised and exasperated the mindes of some of the Youth of the City; some of whom having heard them deliver unsound Opinions, to the impoysoning of the people: and conceiving them punishable by the Magistrates, did seize upon them, one week-day, as they were going towards a Quaking-Meeting in the Country; and with strong hand endeavoured to bring them before the Magistrates, and to require Justice on them. But the Magistrates not being then at the Tolsey( their usual place of meeting) they let them go without harming them.  
But so great was the zeal of these Souldiers, and their Abettors, for these deluding and blaspheming Quakers, that the next day they came to the Magistrates, with great Complaints and outcries against the Apprentices, as rioters: with high words requiring punishment upon them, in the behalf of these Deceivers; who came and continued here with the affront of Justice. The Magistrates, that they might not( in the least) give countenance to any thing that carried the face of Tumult or Riot, sand for some of the Apprentices before them; which the rest perceiving, come up into the middle of the City to a great number,( but without Weapo●s or Staves, wholly unarmed) declaring indeed this Resolution: That if one of them were committed upon that occasion) they would all go to Prison. But so high, impetuous and violent were these Quakers Proselytes, that they armed their Souldiers, with Swords and Muskets, and brought them up into the midst of the City, against the People and Apprentices, and set the City into an uproar, and very near to blood and confusion. But by God's blessing( upon the discretion of the Magistrates, and the mediation of some sober persons) the Apprentices were dismissed, and the Tumult appeased.  
And as we never knew the like before, so we have not, and trust in God's goodness we never shall see the like again, here in this City; although we have no Souldiers immediately over us: but yet still the cause of these Quakers must be upheld, countenanced, maintained and propagated amongst us and our Neighbours, by the strength and power of these Souldiers: For when the Deceivers have a mind to go abroad into the Country to spread their lies and delusion; the Souldiers( who were not placed here for that purpose, much less, to raise Tumults) must guard them through the City, as they did the very next day after; which countenance the Ministers could not find, though we were often abused in our Congregations.  
By this means, these Impostors were so settled and rooted among us, that until by time and good counsel, their foolish, absurd, and blasphemous Opinions be grub'd up, we cannot expect wholly to be freed from them. But in the mean time, it is our hope and prayer, That the Lord will so stir up the zeal of our Governours for our Lord Christ and his Gospel, as that these bold Blasphemers shall receive such a guerdon for these their horrid and unchristian practices; as that all three Nations under his Highness Government, shall hear, and fear, and do no more so wickedly.  
And thus I have given you, an account of the state of Affairs with us; wherein I have not been exact to observe the order, or circumstance of time in every particular: for I intended not an exact Diary: but I have been careful to give in the substance, in Truth and in reality.  
And by it I hope it appears to the World, that our City and Government is not altogether to be condemned; but much to be excused, and indeed as much pitied. And now that the World abroad may not look upon us as wholly tainted with this sour leaven of wickedness; and so fit to be cast out, or unworthy of Christian Society: let them know, that by God's goodness( except one) there is none of those, who are or were thought fit or worthy to bear a share in the Government here, that are lead away by, or inclined to these wicked persons: nor are there many any way considerable, that adhere unto them; and those who are so,( as we all conclude, who have knowledge of them) such, and their relations and adherents, as upon faction, discontent, and dis-affected humour, have been seduced by them. And that the World may know, what door they went out at; let them take notice, and it is a thing to be observed, That the most( if not all) of those, who( among us) have turned aside to these ways of wickedness, are such as first forsook and departed from their established and lawfully called and constituted Ministers, to run after the ignorant fancies of Mechanical undertakers, by whom, unsound and unsettling Doctrines have been vented; and bold, ignorant, and presumptuous undertakings practised, as hath been in part demonstrated. And for the Truth of this, I appeal to the whole City in general. And it is a thing the more to be weighed and considered, for that the same observation( or much to the same purpose) is made by another hand in a Discourse very lately published; which( because they have much weight) I will give you in his own words: 
G●nitas pl●bis by one C. Ra●e. sold at the thr●e Lions in Cornhill.  Think sadly, whether those manifold revolts that have been made from your separate Congregations to monstrous Opinions, and unclean conversations, have not been the righteous judgement of God upon you, for your too high valwation of yourselves, and uncharitable separations from others: whereby you have deprived such poor creatures as we, 
He speaks it to ordinary( but more then ordinarily enabled) Christians.  of those brotherly helps and encouragements, which by your eminent endowments, God had enabled you to yield; and by his providence, put opportunities into your hands to afford unto us. What construction you make of these passages of providence, we know not: but truly to us( the more ignorant) they appear strange and formidable: That whereas you fish with so great a Mash, that scarce one of a hundred are by you taken, and admitted into your Congregations; that out of this hundredth part of yours, more should be found revolting to desperate opinions, then of the ninety nine parts by you deserted, appeareth to us strange and wonderful; and such as we think may rationally put you upon a just suspicion, and serious examination of that Way, from which there is so easy a transition, to many dreadful delusions; and through which, so many have already passed into the Camp of the enemy. Thus far he. And were it not too much beside my intention and undertaking at this time, I could upon experience and observation give account of many things, whence this proceedeth. One thing onely I will mind them of: And indeed, which is a fruitful parent of many illegitimate births: And is the practise of some Congregations, I hope not of all. Which is, that if any of their Members have gotten the facility( though not the faculty) and confidence of speaking, they will gi●e him( or he may take) a freedom to go forth as a public teacher, without any previous examination, or due Ordination. And if any company of people, how incompetent soever to make trial or judgement of him( if they but call themselves a Church) call such a one to be their Pastor, this shall be a sufficient investiture into the ministry: Especially if some of their own quality, calling, and persuasion, shall but join with them, in setting a day apart for Prayer and Fasting, at their sending forth, or first entrance: As if that would put ability into them, which otherwise they had not: And without which( though they may be able to deliver a Sermon) they are not fit to be public Teachers. And for the partiality of their Ordainers( if I may so call them, who take up that work without a call) or if they had any Ordainers at all) or who ever gave such men a mission or Commission) can any man in the world, either with show of reason, or authority from the Word, give his vote for such a man, as fit for the Ministerial Office, who neither ordinarily, nor extraordinarily, is furnished with any other then his mother-Tongue: nor that neither perfectly: As possibly not being able to writ( though he may speak) either sense or true English; but as he takes it out of other mens writings? And yet many such have we had in this present generation: And who( through their ignorance) have been the authors, fautors or fomentors of many wretched opinions.  
It was a taunt, and a word of reproach to the Mass-Priests, and Reading Priests of old; An ignorant Sir-John, and Sir John Lack latin. But now, by I know not what strange and fatal kind of constellation that cuiminateth in our Horizon, Ignorance is enthroned, and hath got the Doctors Chair: And we walk, not onely retrograde, but antigrade to all the world. And whereas the Wise-men of the East were guided to Christ by a Star in the heavens; our Wise-men of the West must be directed to him by a Glo-worm, or some Ignis fatuus from the earth. As if the high-way to knowledge, were to be unlettered; and to be learned, were to be profane, and destitute of saving knowledge. But my dear Countrymen, If you intend not to gratify Rome, to drive away Religion, and ruin England, take heed how you foster these delusions. It's the saying of our roman adversaries, that Ignorance is the mother of Devotion: But we find it the mother of error, heresy, and Blasphemy: Onely with this difference; That in our licentious generation, it hath gotten impudence and impunity for her supporters. And our people are again cheated into a devout simplicity.  
Yea, but there is one thing that is instar omnium, and puts all these doubts beyond exception; and that is, That our Teachers have the Spirit. Friends! I have not any intention ever to be in Print again; unless I have a great and just provocation: And therefore let me beg leave; for a few lines in this matter: for many( very many) are here mistaken. They have the Spirit( say they:) But I ask, Have not others the Spirit as well as they? Will they limit and confine the Spirit to themselves? But they teach by the Spirit. What mean they by that? Can all that have the Spirit, teach( I mean publicly?) doth the Spirit enable all that have it, to do that? And those that cannot preach, have not they the Spirit? Doth the inbeing of the Spirit enable every one to all intents and purposes? They superabundant be so shameless as to say so. What mean they then, when they say, they teach by the Spirit? I suppose they will say, As Spirit teaches them, so they preach. And in so saying, they say well, if they well understand what they say. But then, how doth the Spirit teach them? Doth it teach them mediately or immediately; with, or without the Word? If they say, Without the Word; then they forsake their Colours, and go over to the tents of the Enthusiasts and Quakers. And that they wo●nt own( at least in open profession.) Well then: The Spirit teaches them by the Word. And indeed, this is the one and onely spiritual and most indubitable and infallible teaching 
* I mean as public and ordinary. , since the Prophets and Apostles. For as for the Prophets; none of their Prophecies were of or from any private sense or interpretation of their own: 
2 Per. 1.20, 21.  But those holy men of God spake as they were moved, or carried out by the holy Spirit. And as for the Apostles; 
2 Cor. 4.6.  God who at the first creation caused the light to shine out of darkness, shined into their hearts, to give the light of the glory of God in the face of Jesus Christ. And for the confirmation of the authenticalness of their ministry, and the truth of their Doctrine, 
Heb. 1.3, 4.  God bore them witness from heaven, with signs and wonders, and with divers miracles and gifts of the holy spirit. So that now upon the Prophets & Apostles( their doctrine) are believers built, as upon the foundation; Christ himself being the chief corner-stone, in whom both meet, and all are united. 
Eph. 2.20.  And hence, he that teaches Scripturally, teaches Spiritually. And such teachings and doctrines are Spiritual demonstrations: 
1 Cor. 2.4.  Being( not the enticing words of human Philosophy, or wisdom of this world, but) the dictates of the holy Spirit. Thus far then we are agreed, if they be of this judgement: if not, let them speak out. Why then, if the Spirit teach them in, or by, or from the Word; I ask again, Doth it teach them by the bare outward letter( the sound) or by the sense and meaning of the word? I suppose they will not say, that bare sounds, without the sense or signification, inform any thing. Well then, how shall we come to the sense and signification of the words of Scripture? For if we can't come to the sense and signification of words, we cannot come to the sense and meaning of sentences; And so, not of what is delivered. How then( I say) will they come to the sense of words? Will they say the Spirit teaches them to understand them? Was any man ever so taught, since the Apostles times? Or will they say, the Spirit teaches them to understand the meaning of sentences, without understanding the meaning of the words, of which the sentence doth consist? Doth the Spirit teach them( for instance) what the word justification, or adoption, means; and consequently other things that are dependant upon them? Who will step forth, and tell us,( and not lie) that he was so taught? But further, if they be taught by the Spirit to understand words; the Spirit can teach them to understand latin, and Greek and Hebrew: And the knowledge of them all( especially of the two last, in which the Scriptures were written) are necessary for a Teacher; so far at least, as to be, in some measure, able to compare words with words, and sentences with sentences in other places of Scripture; for his better assurance in the truth of what he doth deliver, in cases or places doub●ful. And this( I doubt not) was the Apostles meaning, in 1 Cor. 2.13. when speaking of his way and manner of teaching, which he says was the Spirits teaching, he did compare 〈◇〉, spirituals with spirituals; spiritual words and sentences, one with another: that so he might speak according to the rule and oanon. He would not speak contrary, to what the Prophets( who went before him) had delivered. And upon this account he justifies himself and his doctrine, Acts 26.22. I said( or taught) no other thing, then what Moses and the Prophets did say should come. And his hearers at Berea are accounted more noble, for comparing his doctrine with the Scripture, Acts 17.11. Now can our unlettered Teachers do this? Can they compare Scripture with Scripture, in the language it was written? or doth the Spirit teach them so to do? will they say so? And for the latin,( which is adopted into our native Language, and) in the words whereof much of the Scripture, in translation, is expressed; I dare be bold to say, and make it good, that for want of understanding it, they know not what they say: at least, they are not able to make good, explain, or maintain, what they deliver to the people: much less against an adversary. I'll instance in one of the words before mentioned; and so I might in divers other. The word justification, 'tis English now with us; and it is originally latin. Now suppose a Papist come to deal with an unlettered Teacher, about the doctrine of Justification: And says this Teacher, I am justified not by any thing that I do, or that is in me; not by any inherent righteousness. No,( says the Papist?) let's examine what is justification: It's a latin word, says he; what means it? Justificare, signifies justaw sacere, to make a man just, or to make him righteous. This is more then to declare or pronounce a man righteous; it's a making a man righteous. And therefore the very word, the word of your own Bible( if you did understand it) is against you. Now what will Ignoramus say in this particular; if he be not able to show( as he cannot) how that word is used in a sense farther removed, from its prime and original signification, in other places of Scripture, and profane Authors 
* And that it is word borrowed from the Civil Law; wherein when a man is acquitted of a crime, with which he was charged, he is said to be justified.  comform to whom the holy Spirit in the Scriptures often expresses himself, that he might be understood by those he speaks to: And yet not be limited to his expressions; whether to speak according to the first and original, or the second and borrowed signification of the words: Thereby making Learning and diligence useful and needful, for understanding the Scriptures: And to let men see a necessity of painful Teachers; until the main question be resolved, namely, Doth the Spirit teach them to do this, without such assistances? And therefore I do aver, That whereas these men give out themselves as gifted brethren, and so fit for the work of the ministry, 'tis no such matter. And I further affirm, that a man furnished with gifts of learning, and common grace, is fitter and better gifted for that work, then many who have saving grace by the sanctifying Spirit, and are not so gifted. And I yet further assert, that he who is so gifted, is taught( and may be truly said to teach) by the Spirit. For who is it( but the Spirit) that makes a man capable of learning? Is it not possible, that many of our undertakers( if they had been set to School) might not have proved Scholars? for, Ex quolibet ligno non fit Mercurius: A Long, will make but a Logger-head: And all are not Scholars that go to School, nor can be. And whence is the difference of ingenies, but from that Spirit, who dispenses all to all, even common graces, as well as saving; whether infused or acquired?  
And if any shall suppose me to undervalue the workings and teachings of the Spirit; I do with all humble and adorable reverence bow my soul before the tremendous majesty of my most dreadful Maker, and profess in his all-discerning presence, that I prise and value one grain of special grace, in order to my own salvation; before all the common gifts and endowments of Nature, Art, or Learning, in the world: with this belief also, That it is not so much( if at all) the Spirit in my heart as a Teacher, 
As for the obstreperous b●●●lings of the blasphemous Quakers,( they preach not by the Spirit) nihil mocor. Truth will justify itself against all i●s adversaries.  as the Spirit with his own Word in the heart of the hearer, that doth promote his salvation. And for this point of the knowledge of the truths of Scripture, by a natural man, over and beyond what a truly-sanctified person may know, and so be able to deliver; that I stand not alone in this judgement: And because many people are persuaded more by authority of persons then strength of Argument; I shall give you the affirmations of some, who are considerable in this matter.  
And the first is a Person of Honour; 
Vindication of the Scriptures and Gospel-Ordinances, pag. 13, 14.  the Lord laurence, President of his Highness Council; the Work quoted in the margin: wherein he doth assert, that a natural man may be very able in understanding Scripture: and that upon this ground, because the literal and Grammatical sense, is the true sense of Scripture.  
The next is that industrious, and( to good purpose) laborious man. Mr. Baxter, in his Discourse of the Spirits witness to the Truth of Christianity, pag. 172. wherein he says, 
Baxter's unreasonableness of infidelity.  You cannot name any Truth, which a gracious man knoweth, but an hypocrite may have a speculative knowledge of the same, and say the same words concerning it as he can. And that though the Spirit cause not the sanctified to know any more for number of truths, then an hypocrite may know; yet the commoner gists of the Spirit, by study and learning, cause many ungodly men to know many truths, which thousands of the godly never knew. And there he tells you the end of the Spirits work in the godly, in these words: The Spirit of holiness( saith he) is not given to know more truths by, then an unsanctified man can know; but to know the same better.  
The third is that eminent Doctor own, 
Treatise of mortification.  now Vice-Chancellor of the University of Oxford: The difference( saith he) between believers and unbelievers( as to knowledge) is not so much in the matter of their knowledge, as in the manner of knowing. Unbelievers some of them may know more, and be able to say more of God, his perfections and his will, then many believers. The excellency( saith he) of a believer, is not that he hath a large apprehension of things: but that what he doth apprehended,( which perhaps may be very little) he sees it in the light of the Spirit of God.  
There is another learned Pen that hath written so fully in this matter, 
Balm to heal religious wounds, in answer to Collier's Pulpit-guard routed, by Ric. Saunders: printed for W. Adderten at the three golden Falcons in Duck lane, a small piece well worth reading.  that should I give you in all he speaks to this purpose, I should be too tedious; only I will give you one of his positions, which he backs with strong and clear reasons: There is not( saith he) any Scripture understood by spiritual Christians, the true Grammatical sense of which, a man that hath not the Spirit of Christ may not attain unto, by those outwards helps that are afforded to him. A notional knowledge of the sense of Scripture, is common to natural as well as spiritual men, else( saith he) knowledge were an infallible character of grace: which no body I suppose will affirm.  
More Testimonies I might have produced which are ad manum; and more( I doubt not) might, which I have not ready to my hand: But what hath been is sufficient to discover, That the pretence of preaching by the Spirit, is but a pious fraud, in some men, to set up themselves in the hearts and consciences( and consequently in the purses) of people, as being more infallible and spiritual then others, when it's no such matter: no, nor so sure of Truch, nor so secure from Error neither. And therefore I draw up the result of all in this matter, in this conclusion: The in-let and out-let, the fore and back-door of all our misery, is an ignorant, unlettered and contemptible ministry.  
And for the most part you shall know them by this badge and character: They are separating, factious and schismatical; and therefore to all sober Christians, I commend the caution and counsel of the Apostle: I beseech you brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned, and avoid them: 
Rom. 16.17, 18  for they that are such, serve not Lord Jesus Christ, but their own belly; and by good words and fair speeches, deceive the hearts of the simplo.  
And to you my Brethren, who are lawfully called to the work of the ministry, though I be the least of ten thousand, yet let me mind you in the words of that great Apostle, and I have done: Take heed unto yourselves, 
Act. 20.28, 29, 30.  and to all the flock over which the Holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his own blood: for I know this, That after my departure shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men ar●se, speaking perverse things, to draw away Disciples after them.   
The End.