THE masked Devil,' OR QUAKER, Neither Fearing GOD, nor Reverencing MAN. In an excellent and true Description of these Monsters,( not Men) made up of mere incongruities; as plainly appears by the late perfidious practise,( of the Seven Quakers, which were lately Convicted and to be Transported) impartially represented in this ensuing Narrative.  Psal. 56.7. Shall they escape by iniquity? 
LONDON, Printed Anno Dom. 1664   

Gentlemen, and countrymen,  
I Am here engaged in a Relation of some Consequence, and to represent a Deceit in the holy men( so called) of this our Nation. I think I have not swerved from truth, since it concerns me to speak no more then I can make good: If I have, Let my Allegiance, whole Estate, and Fortune, lie at Stake for my Justification. It is requisite I should first give you some satisfaction as to their persons, next ●s to their Actions.  
They are a sort of people whose pretended singularity of gifts, and graces, do particularise, and sever from the Conversation of the Honest: And like the Pharisees, will, sapere supra Scriptum, supra Evangelium,& Patres; from whence I suppose they deduce the Etymology of their name, or word of Distinction, viz. Separation, otherwise Quaker.  
Their Tenen●s are Liberty of Conscience, in what Capacity soever, either with, or without the respect of Men●●,& Tuum; and Lex Talionis, so far as concerns themselves. But yet a People, if all they say of themselves be true, very devout, and zealous, towards God and their Country; which, in the fear of the Lord, I should be very free to believe were not their Simulata Sanctitas, Duplex Iniquitas.  
Now least I might give Offence to the rest of the Society, and that they may not ask me how I should know this, I am free to say, I know it either Ex Capite, or Ex Pede, from their cunning, and insinuating, Pates, or by their light Heels, in running away from that Tribulation they do so much magnify. The Particulars whereof I shall treat from the beginning, together with the several transactions, as followeth, viz.  
The last Goale-delivery at Hartford( except one) gave these Humourists the honor of being known to their King and Country, where the honourable Bench( according to the Old Position, Ubi desinit Philosophus incipit Medicus) turned Physitians, and though that change of air might do them good, and help their Chilification better then this, which made them disgorge Crudities. In order whereunto one Mr. Edmonds, Goal-Keeper of Hertford, had power to treat for their Transportation: which he did with one Mr. Thomas May, who then had a concern in the Ship, called the Anne of London, now bound for the Barbadoes and Jamaica.  
Mr. May having not seen the Creatures, soon agreed for their Transportation, and accordingly they were brought up to London, viz. Nicholas Lucas, Henry Feast, Henry Marshall, Francis prior, John Bindet, Jeremiah Hearne, and Samuel Treherne.  
Mr. May as a thing usual in such Cases amongst Seafaring men, asked them if they were willing to go with him, not knowing( as he pretended) till afterwards that they were convicted persons. And finding an hesitation, after their usual dumb way of Oratory, he refused to carry them.  
Complaint hereupon was made unto his Majesties Secretary Sir William Morris, and by a Messenger Mr. May was sent for, and examined for his Contempt; and being obstinate in his Refusal, he was sent to the Gate-house Prison, where he continued some time.  
Mr. May knowing me to be a person very much concerned in the Affairs of the Ship, and knowing that it was my friends, and interest, that put him into that Charge; desired, that I would endeavour to procure his Liberty, which upon Petition to the Secretary I effected; And entred into Bond unto his Majesty of Seven hundred pounds for their Transportation, and delivery at the places assigned, viz. Barbadoes, and Jamaica, which I would have performed, had not their treachery, Mr. mays folly, and the Officers of deal denying me their assistance, prevented me.  
The Ship staying for some time in the River Thames, the aforenamed Quakers were secured in Houses on Tower-hill, to be forth coming when the Ship should be ready, or when they should be commanded aboard; in the mean time Treherne slips down to Hertford, and in opposition to the Magistrates and Officers of the Town; he rides about like another Naylor at bristol, giving God thanks that he was delivered from their hands, and that now they had done their worst.  
Sir Francis Butler( as he hath proved himself a Loyal Person to his King and Country) thought himself concerned in this Discourse, and thereupon sends for Treherne by his man, desiring him to come to him, who replied, That if Francis Butler had any thing to say to him, he should come himself.  
Is this their Loyalty and obedience to the King and Government? Sir Francis Butler, as a Justice of peace, grants out a Warrant to apprehended him, and by a Constable sizies on him, and sends him to Prison, his old house, where he shewed that face, that would have hanged him, had not my charity drawn me to an act of pity not not since merited.  
Secretary morris hath notice hereof, and by a Messenger sends for me, where I received a severe chek, and afterwards road down to Hertford and their petitioned the Bench for his enlargement, which with much ado I obtained, bearing my own charges down, and there for his fees, and brought him up to London with me; For which kindness there was a great seeming resentment yet since have their Actions manifested them savage beasts bread up to hand, who being received into a mans bosom have the more opportunity to do him harm.  
The Ship afterwards fell down to Gravesend, where I found nothing but their cunning flattery and treacherous insinations. From thence we went to deal where they completed their stratagem and shewed what themselves and the rest of their Opinion are. For noscitur ex socio qui non dignoscitur ex se. Here was their Principles and Integrity first manifested. Here was their willingness to suffer for their Conscience first shown? What do they distrust God, did they think the God of Land and Sea was not the same? They are not like Paul, who notwithstanding he knew he should be imprisoned at jerusalem, yet would he not refuse, or alter his his journey thither; see in the Acts 21. chap. But I do find their devotion is onely in words and are such persons the Apostle speaks of in the, 2 Tim. 2. and 3. ver. Who have a form of godliness but deny the power. Saints to appearance, yet keep they a Reservation perfas aut nefas to accomplish their ends: But I shall speak hereafter more of that after I have given you an Account of their Actions.  
The Ship remained about a month in the Downs, being all fitted and expecting nothing but a fair wind to carry her forth; and so least provision should fall short by the way, the Quakers and rest of the passengers had liberty to go a shore, but with a proviso to be in a readiness upon command to go aboard, as soon as the wind should serve, which was consented unto; And on the 27. day of November we had a fair wind, and I accordingly went to command them aboard, where I found but four of the seven, the rest were fled upon a design as you shall know hereafter; these other four with all the faire words and kindness I could, I desired and commanded aboard, but found them Refractory to my requests, refusing to go with me without a Note from Mr. May, who as then had nothing to do with them, nor the Ship, but only subservient to me: But to remove that Remora, I sent for mays note to Commade them aboard which accordingly I had, yet would not this serve then, unless he came himself, they then promising that they would go with him, without in the least manner mentioning any of their exceptions, or his giving of any such note as they pretend.  
After sometime Mr. May came and both desired, and commanded them aboard, the Deputy of deal being then present, but they then replied they would not; and that they had a discharge under his hand, and that he had no more to do with them, and that they had now waited upon me from London to deal, and would now wait upon no longer, giving me very unseemly and reproachful language; But this would not serve their turns: I  told them, that they had promised all to go with me, and they should. As for Mayes Not I valued it not, knowing that none could give them a discharge but the King, and if they would not go by fair means, they should go by compulsion; the which to the utmost of my power I used. But not being able myself, with two of my Seamen, In his Majesties Name I commanded the Deputy, and such other Officers, as I could find out in the Town, to aid and assist me; but they wilfully refused it, and were palpably instrumental in their escape. All which I will by sufficient testimonies make appear, when ever required: as also that by reason of their not going, I have lost my Concerns in the Ship to my utter ruin. And the world might know upon what account I stayed, tis this; first to manifest the treachery of these, as they term themselves, innocent persons; and in the next, that in my absence, I would not have that blot laid upon me, which I do not deserve.  
Now a word to you, the holy Brethren of the Nation( called Quakers) what is it we clog to your Consciences to break promise; Do you not know that every sin in you is a Complication of many, the whole body of you being concerned therein, who like Sydra's heads, admit of no separation. Why did you attend the Ship and me to Gravesend, and from thence to the downs? why did you give me thanks for my kindness to you all, and especially for my kindness to you at Hertsor d why did you promise to attend me, to be my true and faithful Prisoners, and to go on bo●rd with me whensoever I should require you? why would you lie in the Spirit, and not perform these things? The Apostles never did so: Let God and the world judge of my actions, could I have done more for men then I have done for you. What did you want in the Ship which you had not? had you not the best Cabin, did you not lie upon new Beds, which I bought for my own Advantage and traffic and not for you, whilst I myself lay upon the Boards? Did not I ride to Hertford to serve you? Did not I make it my business and expense to oblige you? Did I deny you any Liberty, or Freedom, but when you refused to obey the Kings Commands? I'll take God and your own Consciences to witness, I did not.  
Were you but too civilly used, when you had your Liberty to go ashore at deal, due ring our abode there? Or did your Religion allow of a Fraud in that Case? did my kindnesses, whereof heretofore you have made large acknowledgements, deserve to be requited thus. Is this your integrity? are these your upright de●lings? Or is it only a fit of the Old man; to show that the Devil hath not lost all his power of you?  
What will the World think of your Treachery, what will they say when they see Mr. mays, or rather your own Discharge? what can they say, but that he was Drunk, or not himself, and so you got his hand to what you pleased? The which I will make appear by the Testimonies of above a Dozen persons. As also the grand Impertinencies, and fabulous Narrations therein contained, not one material word thereof being true. Which Discharge, for the satisfaction of the World, I have here inserted verbatim; and will with Gods leave demonstrate the absurdities and incongruities therein contained. It follows in these words, ( viz.)  
Whereas there was seven men called Quakers, brought aboard my Ship called the Anne of London by William Edmonds gaoler of Hertford, to say, Nicholas Lucas, Henry Feart, Henry Marshal, Francis prior, John Bindet, Jeremiah Hearne, and Samuel Treherne, all which have continued waiting upon my Ship f om London to deal, from the fourth day of Septemb. last, till this day. And I seeing providence hath much crost me hitherto, whereby I perceive that the hand of the Lord is against me, that I dare not proceed on my Voyage to carry them, they being Innocent Persons, and no Crime signified against them worthy of banishment; And that there is a Law in force, that no English man shall be banished out of his Nation contrary, against his will. And also my men refuse to go the Voyage, if I carry them, which will be much to my hindrance, men being very scarce by reason of the long continued press. For these Reasons therefore, and many more, I will not carry them. These are therefore to certify any person or persons that shall Question them, or any of them, that they did not make an Escape, but I put them on shore again to go whither they please. All this is Certified under my own hand the 10. day of November, 1664.  
Thomas May.  
What, have you now fooled yourselves to the Barbadoes, and now think this Evasion would serve your turns? and that yours which is the mere fantasy, or Shadow of a Religion, would hold good with those that understand the difference betwixt something, and nothing. And so you would pass amongst those that suffer for the Truth. You err in the manner of your Worship, and if God should ask, who required this at your hands, you would answer with a Non putaram.  
Why do you strive to varnish your Innocence, by Justification, if you are not guilty you need beg no excuse, neither need you seek the popular applause, if you can make it out with God.  
You cry out the judgement of God was against us, for meddling with innocent persons. Go you profane Fools, if your Assertions were true, you mistake when you exposite the ends of Gods Judgments; you might rather think it was for our ill belief, in crusting such Hypocrites as you.  
Twas now after the getting of this your lying illegal Discharge, that the 3 M●chivillian Em●ssaries stolen away from deal to London, to publish the wonderful works of God on the Seas, how averse the heavens were to their Transportation, and the Providence of God in their delivery: stories as strange as that of Cassiopeia's chair, or the Phainomena, then which there cannot be a veri●r nothing.  
'twas something strange Mr. May should complain, Providence should so across him in his designs, when as then he was neither concerned with, nor in the Ship, during her passage from London to Gravesend, or from thence to the Downs; neither was he there for some considerable time after.  
'tis true there was one Capt. Green, Master of the Ship called the Barbadoes Merchant, who had been a Month before us there, that put to Sea five times, and by extremity of weather was beaten in again, yet was it not so with us; we lay at Anchor with half a Cable, half the strength, whilst others had a whole one.  
If this be your Providence, you have made the most of it.  
Was any of our Cordage broken, did it run aground, as several other Ships did, during our being there? or did it suffer any Damage by the weather? why should you then seek to cheat the people, why should you lie in the Face of Almighty God, are not these things untruths? why should you then encourage your Fancies, in designing Circumstances of so great falsehood.  
What, hath not your Principles given you strength enough to rejoice in Tribulation? cannot you, as the three Children, sing in the fire; Or as Paul and Silas in the Stocks? Whilst you are feasted in Prisons, you can endure this Severity: Banishment is too hard a Sentence for a tender Conscience.  
Why do you play the Hippocrites thus? Don't you count your merit more, or less, according to your sufferings? Why did you not gain Heaven by Banishment? durst not you trust Gods Promises upon so dear a score? can you not part with England, and your holy Sisters, for your God?  
Does not your C●nscience tell you the more innocently you suffer, the more effectual is your Justification before God? why then do you blow Trumpets like the Pharisees, when you give alms, or do good Acts? why do you justify yourselves before men, do you not receive your reward here? See what St matthew says to you, Math. 23. and 28. Even so ye also appear righteous unto men, but within you are full of hypocrisy and iniquity.  
Why then will you say there is no Crime signified against you, worthy of Banishment? you pretend you will suffer all things, why then are you so willing to city a Law so f●r from the purpose? Is not there a new Law for new Crimes? we had no Quakers in those times. But now I perceive where you would be; you would not go against your wills, you would suffer punishment provided it be here in England. What does your Brotherhood think that change of air wiil change your Opinion? or that like men religiously drunk, after a Nap you would come to yourselves again? why else have they so often petitioned for you? why have they used such means to get you off? why have yourselves used such treachery? what, have you graveld your consciences, have you no remorse?  
You scorn yourselves to petition for mercy, but your Brothers shall; what a trick this is to blind the World? do not we know that he which doth it by another, doth it himself? and though you do not desire favour yourselves, yet you consent, procure, and aid another, to do it for you.  
How can you say the Seamen were against going? was their consent ever asked? how can you own such a falsehood? Did not two of them help me to drag you into the Boat. 'tis strange if they should so soon tack about, or can any body imagine these persons that are so forward for your going, should be by you thought to be against it.  
How can you certify any person, that you made not your escape? did not three of you run the Country, whilst the other four appeared walking upon the Be●ch, to blind my eyes? if you thought this Certificate a Discharge sufficient, why did you not all go?  
What signifies this Discharge, how unjustly soever gotten it appears? what will you do with it? it will be no Record for you in Heaven, nor Protection for you here. In penning and procuring whereof, you have done as the Thief that stolen the plague from Athens: you have made a Rod for yourselves: Did you not know that it lay not in mays power to release you? and that at the time the Discharge was given, May had not any thing to do with the Ship, men, or any other thing therein contained, but as a Substitute to me, so that he could not have done it without my consent likewise obtained. And further, that it lay not in our powers to make such a Note or Discharge; and that none but his Majesty could rec●l your Banishment, or Discharge us of our Engagements for your Transportation; is this a sin of ignorance?  
We need no more of your Rhetor●ck, nor those false ascribed Encomiums of your sincerity and upright dealings with all persons. Let people judge of you by your actions, where like jugglers you have cheated all, by casting a mist before their eyes.  
Where now is your puritanical B●nd? Where is your affencted carelessness? who is it you now condemn for pride, deceit and profaneness? who now do you judge for idle words? have you nothing to say for yourselves? what do you think of the phrase, Luke 18. was he not a good, just and honest man of your Opinion.  
Are not your principles to give every man his due, to do now ong to any body, nor to let any man suffer any wrong for you, not to the loss of one hair of their heads, have you made this good is one word of it true? Is this your charity and Brotherly love, is this your following of the Letter, you will by no means swear, nor lie at all to speak on, except it concern your private good, or the propagating the Number of the Saints of this our age.  
Come, come, be wise and consider that those that instiled those principles in you, had a farther design, and that you might be the more pliable, they did resolve to Level all things, that they might set up some New thing of their own, like another Mahomet with his pigeons and Falling-sickness instead of inspiration.  
What needed those delays amongst the godly, would your stiffe-limb'd holinesse allow of so many idle words, why did you not at first tell me of your pretended discharge, why would you lie before God and men, when you said you would go upon sight of a Note from Mr. May, and why went you not when it came.  
Why did you promise to go if he should come himself and desire you, and when he came and commanded you aboard, why went you not or why did you say you would?  
Had you not the liberty to speak, or were you ashamed to own your contrivance before you were force●?  
But I pity your ignorance, that being Created after the Image of God, you should know his Call no better, that you should know yourselves not better, that you should not know to what end you were created, that you should not know the difference betwixt a man and a beast? doth not your will make you a man, why therefore did you not resolve me at first, whether you would or would not, It is an ill sign of truth when people use Circumlocutions.  
But hitherto tended your policy, the wind you knew was good, the Merchants and Passengers would be impatient and the Ship could not stay, unless it would stand the hazard of being protested against, which you imagined to us would be of a greater conse●●uence then your carriage. And that the ●est of the Fleet being gone we could not ●●ay long behind. This was that made you use a double Tongue, this was the time to make all your shifts. And if that you could spin out any discourse for an hour, it were sufficient? Did you do like Saints in this, or do you think you have escaped this danger without expectance of a worse. Be it to you as you deserve,  
Did I not stay the Ship from two of the Clock Sunday morning, until Tuesday morning, did not I use the interest of the Merchants Passengers? did not I myself persuade you, telling you the danger of going back again, and that you would be tried as Felons? did not I tell you, that if you refused to go, you would undo me and above half a score more? Did the Ship refuse to carry you, or did I yet, would not all this move your evil genius to a compliance?  
Did not I use all the vigour I could to force you aboard, did I not charge the Deputy and Townsmen in the Kings Name( though in vain) to aid and assist me? did not I take you all and throw you into the Boat, and unless I had nailed your feet to the planks, I could not have done more. From whence though you went not freely in, you could freely run out  
What did you think the Boat was made of Irish Wood, and that no venomous Creature could I ve upon it, why else would not you rema●n here, why would not you stay the tenth part of a quarter of an hour, what would not your pa●i●nce or your pain suffer you to stay till my Seamen could fit their oars.  
What made you fall all along upon the Beech-stones, was it out of Devotion, or in expectation of the Text, Mat. 3. and 9 Or did you think to be carried into the Boat by the Spirit.  
Did you ever produce this discharge of Mr. May? was it ever openly red or acknowledged by Mr. May when he was himself, was it drawn by a public Notary, was not it done in a common Alehouse, and signed by your own Creatures? And though I cannot justify Mr. Mayes doing thereof in any place, yet, I think inter pocula so severe a Censure as that by the understanding people of this Nation will be thought but an elevation of the Pole.  
But yet let me speak this concerning Mr. May, and I would have the world know so much, that however he hath carried himself in that business, yet his concealing thereof from me all there while, and for several other Accounts, he hath proved himself a Rogue, and a Villain, the which I have not mist a Opportunity all this while to tell him of; and with his Crocodiles tears he hath acknowledged it with more Grace, I suppose, then I can expect from you.  
But now again to you Hypocrites: Let the world know what you have done for the Truth and your Conscience,( as you pretend) you'l say you have suffered Imprisonment, loss of liberty, and the not enjoyment of the body. But why persisted you not unto the end? why do you like Peter deny your Principles when there is most need of Justification? why do you turn back like Lot's wife? see what you have merited, see what St. Luke promises you as a reward, Luke 17. and 33. Whosoever seeks to save his life, shall lose it; and whosoever shall lose his Life, shall preserve it.  
What, did you think yourselves sent as Sacrifices? why did you not then thank God for his Offer, and like another Abraham, make an example of your Faith?  
Will you tell me again you have Wives, and Children, and Families? and that it is an unjust thing that Free born Subjects should be banished for no apparent Crime; what then, will you quit the Banners of Christ to stay at home? See in Math. 10. and 37.  
What could I expect when you refused to go with me unto the Boat, but that your Faith had been like Peters, and that you would have walked to the Ship upon the face of the water●?  
But you have deceived the world& me, and you● Faith is not so much as your Fallacy: Your words savour of the Spiri● of God, b●t your Actions of the Devil: You are not so Religious, is you would be counted: You are too much Speculative Christians. A little of the practic is enough to make you mad, if you be not so already.  
Fie, fie up●n you, 'tis now time to be ingenious, and for Pennance, to aclowledge your mi●guided Devotion, either show by your Actions more of Saints, or profess less. But I suppose your policy, you are temporally Religious, and your expectance is nothing but a temporal blessing: Or like the Sadduces, you deny the Resurrection. Do you know that God knows your thoughts, and that you must give an account of them at the General Day of judgement? why then do you use a Cloak to your bad Actions, and make that your Glory, which should be your shane.  
Vale.   

Fre●dly Reader,  
INstead of a Prologue, you have here an Epilogue; not that I intend●d to bar you of the kindness usual amongst the Ancient and Modern Writers; but that as the Case is new and unheard of, so I would have the Form. You have here seen the whole matter in every Respect, as well as my w●ak judgement can represent it to you; not but that I am satisfied in myself, that I cannot sufficien●ly express the Nature, Qualities, and Conditions of th●m, in so lively a Character as their Actions would have represented to you, had you been Spectators thereof. For any impartiality, as I have used none, so I would, as near as I could, deserve none, and expect none. You are here left sole Judges of the Case; you have on the one part heard the naked Truth and Evidence; on the other part the Circumventions, Shifts, and Stratagems. Weigh both in an equal balance, and let your Judgments incline to that which hath the most apparences of Truth. I bar no Reason nor Arguments, that can be used in their Defence; neither do I desire to gain any Credit( upon my own score) in any one Particular, If I cannot effectually make it appear by Evidence. The leaving my Concerns in the Ship, I am sure will be of some credit with you; besides my staying here to justify the same. I beg your Censure; not that I would court you to favour any thing, which were not true. But that you would satisfy the world of their Actions, and that they are not the same persons, they are taken for. In this you would do yourselves( and those persons they have any thing to do withal, right, and me no wrong,  
Who am Yours, Edward Maning.  
FINIS.