RABSHAKEH'S OUTRAGE REPROVED. OR, A WHIP FOR William grig of bristol, Tanner, To Scourge him, For his many notorious lies, blasphemies, reproaches, vain boastings, and other such like noisome matter, vomited out against the Truth and its Friends, in a late fiery Pamphlet,( published under his name) entitled, The Quakers Jesus.  
In Which, He hath proclaimed his own shane, and infamy, as in many other particulars, so more especially, by his most abominable hypocrisy, in charging that as matter of crime upon the men of his indignation, of which he himself is herein-after, proved to stand guilty by his own practise.  
By an impartial friend to God's Truth, under what notion soever persecuted by the Blind World.  Luke 6.45. 
An evil man out of the evil treasure of his heart, bringeth forth that which is evil; for of the abundance of the heart his mouth speaketh.  
— E cantu dignoscitur Avis.  
London, Printed for Giles Calvert, at the Black-Spread-Eagle●t the West-End of Pauls, 1658.   

To the sober-minded unprejudiced READER.  
Reader,  
It's not my delight to be raking in that mire which the troubled Sea of any man's unclean spirit hath cast up. Yet where I find malice throwing it on the face of truth, or its friends, I can patiently bear the burden of its ill savour, whilst with the hand of love I wash it into the channel.  
William Grigg's design is, to asperse and render odious,( among others) that every-where-despised people called QUAKERS: his engines are lies, reproaches, mis-interpretations, false reports, and other such hellish materials, with which the Accuser of the brethren( his master) hath furnished him from out of the bottomless pit. He hath licked up Ralph Farmer's loathsome vomit, cast out in his last bundle of uncleanness, upon the truth, and professors in all forms, that will not subject their necks to his feet, and disgorgeth himself thereof in his pamphlet upon the same persons. And the better to deceive the simply-credulous( if yet there be any so simplo as to be deceived by him) he hath assumed to himself the old pharisaical Covering, by crying, The Temple of the Lord, Christ, Scriptures, Ordinances, &c. hoping to conceal the murderous Wolf that lodgeth in his breast, by creeping under the Lamb's skin; and to alloy the noisome smell of his inward rottenness, by painting the Sepulchre.  
But his covering is too short, and his paint too thin; so that, notwithstanding his elder-like deportment through an affencted gravity in speech, and manners; and his seeming godliness in profession of words, I shall so unmask him to every single eye, as that he will plainly be discerned to be a bitter enemy to the life of God wheresoever it appeareth, and his breast to be the bloody seat of rage, and violence.  
It's not my purpose to trace him in all his wild wanderings to and fro about the business of James Naylor, and his few followers: he and they do stand or fall to their own Master.  
Onely to thee Reader I say, when thou seest another slip, let it learn thee( not to be high-minded, but) to fear, and look well to thy own footing; and when thou standest, take heed lest thou fall. Run not with the multitude, Conclude not of things pertaining to the Kingdom of God with the worldly wise; judge not of the three by leaves, but by his fruits; Let not thy faith stand in the dictates of another, but search, prove, and believe for thyself. And finally, be faithful to the witness of God in thy conscience, and walk in his fear, so shalt thou find rest, and peace to thy precious Soul, in life and in death.  
Farewell.   

Rabshakeh's Outrage REPROVED. OR, A Whip for William grig of bristol, Tanner, To Scourge him, For his many notorious lies, blasphemies, reproaches, vain boastings, and other such like noisome matter vomited out against the Truth, &c.  
TRUTH in all Ages hath had the 
Argumentum pessimi turba est. Senec. de Vit. beat.  fewest friends for number; and those for quality, not culled out from among the noble, the worldly wise, the mighty, the learned &c. But( through all generations) the base, the foolish, the weak, and the ignoble hath the Lord chosen, to be pillars of his truth, and to bear his name among the Gentiles. Whence it hath constantly come to pass, that they who in the judgement of man's reason, have seemed the most likely persons, to make Inhabitants in God's Kingdom, have stumbled at the Corner ston, and so shut themselves out; and having regard to truth's inglorious, and despicable out-side,( making the vote of the multitude the standard of their election) have proved it's fiercest persecutors, and violently exploded it under the notion of error, and blasphemy.  
For a proof of which, we need seek no farther than this present age; in which it's become even an honour, in the esteem of many outwardly Religious, to be casting stones at the despised friends of truth: and every envious professing Jew, that hath learned but so much Scripture, as to be able to cry, Blasphemy, Blasphemy, crucify him, crucify him, is by the bloody teachers presently judged meriting to be canonised among the number of their devoutest Parish-Saints.  
Must not William grig( think ye) from this time forward, be recorded for a zealous man for the cause of God? who having heaped together the scraps of Ralph Farmers Fire-balls, and the Chipps of some of John Pauls wooden Sermons, doth therewith make such a blaze in the late deformed Pamphlet, strutting and vaunting himself with such magisterial arrogancy, ttampling upon one, insulting over another, and condemning all that are contrary to himself, as if he were Commissioned by his Ghostly fathers the Priests, to break all the bonds of truth, and soberness, so as that, upon the heads of the Independents, Anabaptists, Quakers, and other Sectaries( as he calleth them) he might cast all manner of dirt, and pronounce upon them an irrevocable curse.  
For which, and many other of his almost unparalleled insolences, am I now to reckon with him.  
And first I shall begin with his Epistle to his Friends, and Fellow-Citizens. In which his principal business is, first to cry out against liberty of conscience, under the notion of a wicked toleration; And secondly, to inveigh against the preaching and printing of those whom he calleth Gifted brethren.  
Touching the first he maketh much ado, whining and complaining in such expressions as these: There were never sadder times. And, is it not sad? And, are not these sad times? And doth it not call for mourning, and that( if it were possible) with tears of blood? &c.  
A. Why William? what's the matter? Oh, this intolerable 
John Knowls, the Priest thought not liberty of conscience to be an intolerable toleration, when he first went to New England to seek it.  toleration! I and my Masters the Priests, and the rest of but Brethren, did vigou●ously prosecute the cause of God, in thrusting the Bishops out or their chairs, with a full dependence to have got into them ourselves, and did well hope ere this, to have had the necks of all dissenters under our feet, and to have made the little finger of PRESBYTERY, sit heavier upon the consciences of all Sectaries than the Bishops loins. Fain would we have had the blood of some of them ere this, but( ah, these Souldiers, these Souldiers!) we have been still hindered. We have left no ston unturned, but have with an unwearied industry sought to get into the chair, working sometimes with our dear brethren the Scots, sometimes with some discontented swordmen in England; and now at last, when we traveled with a confident expectation to have obtained a coercive power from the late Parliament, we have also brought forth the wind.  
We have esteemed it our privilege, and our duty, to give rules to all other mens faith, and set bounds( which upon pain of death or banishment they may not transgress) to all other mens consciences: But alas! we find( to our great grief) strength of opposition made, and maintained, against such our desired sovereignty, by a generation of factious Independents, stiffnecked Anabaptists, and Stubborn Quakers; who deny subjection to those yokes which we would impose on them. So that we are even pained at the heart, and do fret ourselves away( especially my Master Ralph Farmer, and myself) with anguish of spirit. Although we ourselves have liberty to our hearts desire, to believe and profess what we will in matters of Religion; yet that others should enjoy the same liberty with us, This, Oh This, grieveth us, and is cause of deep humiliation.  
That this is William Grigg's inward sense( if he durst speak it out) is more then manifest, not onely by the tenor of his whole discourse, but also by what he drops in express words, in the last page. of his Pamphlet: where he maketh it his prayer, that those in power would prove such happy reformers to the Nation, 
☞  as to put a restraint upon all soul-infecting persons; and wisheth, that the Parliament had made the Nation so happy, as to compel people to Ordinances, &c. That is, in plain English therefore, that they would enforce such a subjection to a lordly Presbytery, that the whole Nation must see with their eyes, walk with their feet, and believe what they decree for truth; or else sacrifice their lives, or at least their liberties, to their murderous, and unsatiable appetites.  
And, Reader, remember what I say( especially you that are William Griggs fellow-Citizens) if ever you should live to see that dismal day come upon England, in which the Reins of its government should be put into the hands of blood-thirsty Presbytery, I do verily believe, it would soon become the saddest theatre of persecution, and cruelty, that ever the Sun did shine on.  
And now being on this subject, before I pass it over, I shall a little reason with William grig touching liberty of conscience, which he calleth a wicked toleration.  
1. Let me ask thee, dost not thou esteem it an equal thing, that thou shouldst have liberty( being under another mans power) to believe and profess in the things of Religion, what thou in thy own conscience art persuaded is the right? If so, is it not then as equal that another should have the same liberty from thee, supposing him to be under thy power? If thou say, Ay but I do believe the right, and he the wrong.  
This hath no weight in it; for, he is as really persuaded in his conscience of the truth of what he believeth, as thou canst be of what thou believest; and consequently, by thy own law of equity thou art obliged to give him the same liberty, being under thy power, which thou wouldst expect from him, were't thou under his. For as the 
In his Speech of the 22 Jan. 1654. to the Parliament in the painted Chamber.  PROTECTOR did rationally ask thy imposing generation, Is it ingenuous to ask liberty, and not to give it?  
2. Is not every man's soul most precious to himself? If so, is it not most reasonable, that he should have liberty to adventure the eternal well, or ill-being of that precious thing, upon what he himself is persuaded to be the right, rather then on that which another( to whom his soul cannot be so dear) concludeth to be so?  
3. Put Case, that a certain number of thy Fellow-Citizens should come to thee, and say: William grig, when thou hast occasion of a physician, we do require thee to use this man, for we judge him the most able: And when thou wouldst be trimmed, to use this Barber, and be trimmed after this manner: And when thou needest any garment, to use this tailor, and have thy garment made after this fashion: and all this, upon pain of imprisonment, or confiscation of thy estate. wouldst thou not cry out of this, as most injurious dealing, and the height of oppression?  
Then mind, If thou wouldst not have another impose upon thy judgement, or give rules to thy choice, in these trivial matters that concern thy body that must perish; is it not ten thousand times more cruelty, and oppression, to impose Laws upon other mens consciences, in those weighty matters that concern the everlasting being of their immortal souls?  
4. Whether, whatsoever is not of faith, be not sin? and consequently, if all those which thou callest Anabaptists, Quakers, and Sectaries, in the Nation( supposing them to be out of the way of truth) should, by thy Synodical clubblaw, be compelled in words to own the Presbyterian doctrine, way of worship, and discipline, whilst in their hearts they deny them all: whether were they not by such a forced, verbal, conformity( their faith being contrary) become, even in thy own esteem, seven fold more the children of the Devil, then they were before?  
5. Thou confessest, in page. 30th of thy Pamphet, that thou hast in thee the seeds of apostasy. Suppose then, that that seed should so far grow in thee, as that thou shouldst in a short time come to profess that, which now thou esteemest Heresy, Blasphemy, and Damnable doctrine: and those whom thou now revilest under the names of Anabaptists, Quakers, &c. should by that time become Presbyters, Whether wouldest thou esteem it righteous in them( being backed with civil power) to imprison, fine, scourge, or banish thee, as an heretic? Or, whether wouldest thou not pled liberty of conscience; and rather expect that they should use love, patience, persuasion, and by other Gospel weapons rather endeavour to reclaim thee, than by the sword, and the club, seek to destroy thee? And if so, then how far art thou now removed in thy principles, and practise from that royal law of love, which teacheth thee to do to others, as thou wouldst they should do unto thee?  
6. Lastly, when a certain Instrument called the Engagement, was( in the late Infancy of this Common-wealth) imposed on the Nation; didst not thou refuse to take the same? urging this as an apology for thy refusal, that it was contrary to the liberty of thy conscience? And, couldst thou pled liberty of conscience against a civil imposition then, 
☞  and hast thou now so much forgotten thy own plea, as that nothing will satisfy thee now, but compulsion, even in things that are of an inward, and spiritual consideration? Was Presbytery the onely babe, that was born into the world, sole heir to liberty of conscience? and all other professions appointed to be its vassals, and bondmen?  
Hast thou never red( and in thy Pamphlet thou pretendest to much reading) in what part of the world that Devilish policy is practised ( viz.) that the heir to the Empire destroyeth all his brethren, lest they should haply live in process of time, to justle him out of the Throne? Hath not Presbytery( our pretended elder Brother) been for several years past striving to usurp this Hellish power, that when all other professions would be content onely with life, and liberty to live, this imperious brat would not suffer them to breath in the common air?  
Thou savest in page. 48 of thy Pamphlet, that, some are of opinion, that had the Anabaptists power, their quarter and terms might be as bad( if not worse) as what Nahash offered the men of Jabish Gilead which was, 
1 Sam. 11.2.  to thrust out all their right eyes.  
A. To which I say, What that people would do, I cannot determine( though I have not that persuasion of them) but this I am confident of, that, hadst thou and thy cruel generation, but commission, as large as your wills, it would not be the eyes of Anabaptists, and other Sectaries would satisfy you; unless you did tear out their hearts; and if the Anabaptists might grace upon the skin, you would tear the flesh, and break the bones. What a dismal slaughter-house, and a black Tophet of burning, would England soon become, were the sword once gotten into the hands of an imperious Presbytery? Should that cloudy day ever come upon the Nation, I am fully persuaded, that the dayes of the Marian persecutions, being compared therewith, would be as a year of jubilee, to a year of hard servitude, and bondage.  
I shall not burden the Reader with prolixity; and therefore shall close what I have to say touching liberty of conscience( which this man of envy calleth a wicked toleration) with this; That, whatsoever persecuteth is not of God, but of the Devil: to whom I know nothing does render a man more like, than to persecute another for conscience sake. So that, let men profess, and pretend, never so high, and talk of God, Christ, Scriptures, and Ordinances, &c. never so Saint-like; whilst they seek to imbrue their hands in the blood of those, who cannot believe and profess as they do, their faith and profession is no better then that of Devils. And, were I constrained to make my election of one, I would choose rather to be found( in the day that the Lord shall come to judge the world) a just-dealing Indian in America, then a Zealous professing-persecutor in England.  
So much of liberty of conscience. The greatest part of his invectives, in the remaining part of his Epistle, are spent upon those he calleth Gifted brethren. Against whom he expresseth himself very bitterly angry, whose pride( he saith) hath lead them to that boldness in press, and Pulpit.  
A. But stay William, what art thou? art not thou a gifted Brother? wouldst thou not take it ill to be otherwise esteemed? and what was it but thy pride, that hath lead thee to that height of boldness in the press? Being conscious to thyself of thy own guilt, thou the better knowest how( as here thou dost) to impeach another of the same crime. He declareth it( in the same Epistle) to be contrary to his judgement, that men( under the notion of gifted brethren) should so OFT be seen in the press.  
A. Observe, Reader, William grig durst not quiter block up the press, against all gifted brethren; for then he had secluded himself: and therefore he leaveth a little gap to creep in by, saying, they should not oft be seen there. The door of just liberty must stand so far open, as the hand of Presbytery pleaseth; but wider then that Lordly thing's judgement approveth of, it may not be opened. But William, let me ask thee, may not he that hath a gift given him of the Lord, use it? Was it the part of the slothful servant to wrap his talent in a Napkin, and not improve it, because he had but one? Is not the manifestation of the 
1 Cor. 12.7.  spirit given to every man to profit withal, as well others as himself? Nay doth not the spirit of the Lord lay it as a special injunction upon all, that as 
1 Pet. 4.10.  every one hath received the gift, so he should Minister.  
But saith William grig, Nay, had every gifted Brother grace to his gifts, that doth not commission him to Preach.  
A. Reader, whom must we believe, W. grig, or the Scripture? The Scripture saith this, he saith nay. These are the men that cry out of others, Oh they deny the Scripture; whereas whilst they take the Scriptures to prate and talk of, to make a covering for their wickedness, they have the impudence to contradict the express sayings thereof.  
But put the case that this Gifted brother( as thou callest him) should post away to some convention of persecuting Presbyters, and( being by them catechised, and found sufficiently ignorant, and impudent, to make a Parish Priest) should receive from them the imposition of their polluted hands; would this be an authentic Commission to empower him to teach? By such their imposition they can g●ve nothing, then he receiveth nothing: and consequently what is that ridiculous formality, more then an Apish imitation, a mere mock-shew, to blind the eyes of the simplo?  
Thou say●st farther in thy Epistle, That if we would keep to rule, none should take upon him that honourable calling of the Ministry, but he that is called of God, as was Aaron.  
A. And wilt thou stand to this? Then see, Aaron was called to the High Priest-hood by an immediate call from the Lord. And what then are all those whom thou callest Ministers in England( by thy own argument) but intruders? who are so far from being called of God as was Aaron,( viz.) by an immediate call; that it is the thing which with one lip they do passionately disown, and to which they bid public defiance. So that whilst thou seemest to act the part of an advocate for thy godly, discerning, Orthodox Divines, thou hast with thy own lips concluded them to be but a generation of Intruders; who( to use thy own words) do take upon them that honourable calling, but are not thereunto called of God, as was Aaron. I believe the rest of the fraternity will give those Priests, that moddeled and corrected thy copy, but small thanks, for letting this plain truth pass the press without either clipping, or correction.  
Thou tellest thy friends, in another place of thy Epistle; that what thou shalt speak to, &c. will not be by way of teaching, for thou darest not.  
A. What? is lying become a virtue with thee, William; that thou canst so confidently show thyself a liar in print? Let the honest Reader judge if thou dost not play the Doctor( though very bunglingly) and undertake to teach in more then twenty places of thy Pamphlet; and yet hast thou so much brass upon thy face, as to tell thy Reader, that thou darest not teach? Was the consideration of this one reason that moved thee in thy Epistle, to beg 
Whence had the Priests of England this power to grant Pardons, from Heaven, or from Rome?  pardon of thy godly, ordained Ministers( as thou callest them) for taking this boldness in printing, confessing it to be thy first fault in that kind, and promising it shall be thy last?  
A. Reader, Is not the Book that followeth like to prove a monstrous piece; for his boldness in printing which, he beggeth pardon in the Epistle? Had there been nought contained in it, but the savoury words of truth, and soberness, what need of a pardon for printing it? But, William, either in this confession thy heart and tongue do go together, or they do not; if, what thou confessest here with thy lips to be thy fault, thou judgest otherwise of in thy heart, then thou art a notorious Hypocrite; but if thy heart speak with thy mouth in this thy public confession, then let all men mind what a hardened offender thou art, who didst yet knowingly, and premeditately proceed to do that, which beforehand thou was convinced to be thy fault, and for which thou beggest pardon. Twere well, if with a repenting heart thou wert brought to beg pardon of the Lord thy Maker, for all the falshoods, slanders, and evil sayings, with which thy Book doth abound; that so from Him thou mayest receive remission of thy sins, before the hand of death cut thee off, and the grave shut her mouth upon thee, where there will be no place left for Repentance.  
I had now done with W. Grigge's Epistle, but that in the last leaf thereof he will needs show us what an able critic he is about words. The man hath( as they that live near him do well know) an imbred popular Ambition to appear some body among men: although he hath wholly mist of his aim, in the judgement of all that are wise, and sober, not only in this his strife about words( which he himself asserteth to be one evil sign of Seducers) but in the whole matter of his railing, abusive Pamphlet.  
He falleth outrageously foul upon the people called Quakers, for tying themselves to the words, YEA, and NAY. And thereupon offereth to consideration, the story of the two 
1 King. 3.20, 21.  Mothers, that striven before Solomon about the living child. In which he observeth, that the pretended mother used the word NAY, and the true mother the word, NO. And then for the other word, he saith that 
Mat. 17.25.  Peter answereth YES, but 
Act. 5.8.  Saphira( who was privy to her Husbands hypocrisy) used the word, YEA. And upon this, the blind Zealot goeth on insulting, as if he had gotten the day, and knocked all in the head, telling his friends in this domineering Language, So then you have here a fit pair of hppocrites,( meaning the pretended Mother and Saphira) to make Quakers.  
A. It's past all dispute, that the man doth not a little glory in himself, that he hath offered such a curious piece of learning as this to the view of the world. Nor may we think, but that his fellow-disciples in Bristol( especially the underlings that are of the lower form) do much admire him, for a profound, and mighty man in the Scriptures, who could bring forth such choice observations as these. Whereas, upon a serious scrutiny, we shall find, that they are but the mishappen brats, of his own ignorance and impudence.  
For the two mothers that pleaded before Solomon, about the living child, did answer by 

King. 3.22. The pretended mother said.  
{αβγδ} non. And the true mother said.  
{αβγδ} no●.   one, and the same word in the Hebrew,( being the Language in which they spake) Although it pleased the Translator to render it from the mouth of the one, NO, and from the mouth of the other, NAY. So likewise did Peter, and 

Mar. 17.25.  
Peter saith. {αβγδ}   Saphira, answer by one, and the same word in the 

And Act. 5.8.  
Saphira saith. {αβγδ}.   Greek( being the Language in which they spake) although, as spoken by Peter, it be translated, YES; and as spoken by Saphira, it be translated, YEA. And both of them spake that same word, that 
Mat. 5.38. {αβγδ}.  Christ used, when he Commanded his hearers to let their Communication be YEA, YEA: So that the pretended mother and the true mother, and Peter and Saphira, speaking by one, and the same word( each in their Language) though differently rendered in the English; look what force thy senseless argument hath, to prove the one to be a Hypocrite for so speaking, the same it hath to prove the other to be so also. And consequently thou wilt blasphemously conclude, the true mother, Peter, and the holy men of God in Scriptures, that used the same Language, nay Jesus Christ himself( in whose mouth was never guile found) under the condemnation of Hypocrites.  
And now William, see what all thy noise, and fluttering, about the words YEA, and NAY is come to; by which thou hast declared thyself thus impudently ignorant to all the world.  
How much better had it become thee to abide in thy honest vocation, and have minded the well handling of thy hides, rather then so insultingly engage in a disputation about words, in managing which thou hast so ignorantly handled the Scriptures. Had thy masters( those Priests that dressed and decked thy Babe before it passed the press to the worlds view) dealt ingenuously by thee, they must needs have prevented thee, from thus shamefully splitting thy great name of a learned man in the Scriptures, upon a rock so visible, that he that hath but half an eye, might at a distance discern, and avoid it. unless they did presume that thy Book should never come to the view, or perusal, of any, but such as are as blind as thyself, who durst presumptuously publish any thing for truth, which hath passed the Priests approbation.  
I have now done with William Grigg's Epistle; and shall proceed to a brief examination of his Book; his boldness in printing, which he confesseth( in his Epistle) to be his fault, and accordingly begs pardon for it.  
A. Greater wickedness then which who can suppose? what? confess a thing to be thy fault, and beg pardon for it, and yet knowingly proceed to act it? Is this that by which thou tell'st thy Reader in the same Epistle, thou wast persuaded by some godly Christians, that God would have glory, and by which thou speakest of Christ and his Ordinances being exalting? Monstrous blasphemy! Can that which is thy fault, and for which thou beggest pardon, bring glory to God, or exalt Christ? What God dost thou serve other then the God of this World( who hath blinded thine eyes) whom thou supposest capable of receiving glory from that, which thou thyself confessest to be thy fault, and for which thou beggest pardon?  
William grig beginneth his Pamphlet with a frivolous, impertinent story of a Book lent him by Dennis Hollister a Quaker, and his returning it( after reading) to him again being in his shop, walking with Thomas Goulding, a Quaker. And then relateth what Dennis Hollister  told him, and what he answered, &c. and so he left them.  
A. And what of all this? what entertainment is here for the thoughts of an ingenuous Reader? Sure, the man did conclude that every one to whose view his Pamphlet should come, had as much spare time to red, as he had to print such idle Stories as these. His practise in this is very suitable to that of his Masters the Priests in their Pulpits, many of whom bring forth any manner of impertinencies, to fill up the hour; and being obliged to speak for such a space of time, do stuff their discourses with any wood, hay, and stubble, to answer the expectations of their deluded hearers.  
In page. the 3d he beginneth his Narrative of James Naylor, his riding into bristol, his examinations, sufferings, &c. to follow him in all which, is neither my business, nor my purpose; enough hath been already said thereof by other pens. My task shall be briefly to detect him in all that pride, malice, falsehood, and hypocrisy, which he hath manifested throughout his Pamphlet.  
And first in the same Narrative, I cannot but take notice how his hand of rage doth catch at every shadow of a dart, to wound( if possible) the sides of those, whose blood would be as welcome a present to him, as was the head of John 
Mat. 14.11.  Baptist to blood-thirsting Herodias.  
He saith James Naylor road to the White Hart in Broadstreet, being the house of Dennis Hollister, and Henry row, both Eminent Quakers.  
A. Here he hath manifested more wickedness, then wit; and more envy, then truth. A mind he hath to cast a ston or two at Dennis Hollister, and Henry row in passing; and if he can find none, he will adventure to make a ston. What if the White-hart were their house? then that must entitle them to the then-proceedings of James Naylor? they must be one with him in what he then did, for he road to their house. Put the case, William, that thou hadst a house in bristol possessed by one that gave entertainment to Drunkards, Swearers, jesters, and all sorts of profane persons: wouldst thou esteem it good logic, that Den. Hollister, and Hen. row should argue thus of thee, William grig is one with Drunkards, Swearers, jesters, &c. for that persons so qualified have sometimes been found in the house of Will. grig. What measure thou meetest unto others, I hope thou canst not judge unequal for thee to receive.  
But what if the White-hart be not the house of D. H. and H. R? Is not Will. grig then found to be a most audacious liar? And whether the house be theirs or not, let the honest Reader judge, by what followeth.  
Upon the death of one Edmond Poply, the White-hart fell to his four Sisters, Anne Yeamans, Elizabeth French, Bridget Hollister, and Judeth row, of which house there was a ●ease granted to one John Pierce, for one and twenty years, to commence from the year sixteen hundred forty nine; which Pierce is since dead, and the house enjoyed by one Nicholas Fox, who payeth the rent reserved on the said Lease, to the said four Sisters, of which Rent D. H. and H. R.( in right of their wifes) do receive their parts.  
By which, Reader, thou mayest see how disingenuously malicious this man is, who( that he might entitle these two persons to that which he trusted might render them odious) had the impudence to entitle them to a house, with which they had no more to do then before thou hast heard.  
He proceedeth on to declare in the same Narrative, That the Magistrates sent for James Naylor, the Quaker's Jesus, and his Disciples, seven in number.  
A. What a mist doth rage draw over the eyes of the envious? who( striving with their Maker) do so far lose the common understanding of men, that what through envy they seek to establish, themselves do overthrow, by their own contradictions. See how witty W. G. is in his arguing. James Naylor is the Quaker's Jesus. How is that proved? 
☜  By the multitude of his disciples, they were seven in number. dost thou not know that, there are many more then seven hundred of the people called Quakers, in, and about the City of bristol, among whom thou canst not name a person that made one in that number of seven? And were there not many hundreds of the same people, dispersed here, and there, through out this Nation, who were not so much as privy to the then-deportment, and transactions of J. N. and his seven disciples? and yet to all these must he needs be a Jesus? Hath thy malice against the Innocent, extinguished the very glimmerings of common reason in thee, that thou dost thus shamefully cast up such puddle of nonsense, and contradictions as this?  
If thou hast yet any thing left in thee to judge withall, betwixt right and wrong, reflect but upon thy argument with which the envious one hath furnished thee, and be ashamed of thy folly.  
If James Naylor came into bristol with his disciples being seven in number, and there be in, and about, the same City more then seven hundred people called Quakers, of whom not one was of that number of seven, and by whom those seven were publicly d●sowned, Then J. N. is the Quakers Jesus.  
But J. N. came into bristol with seven disciples, and there are more then seven hundred of the people called Quakers, in, and about the same City, of whom not one was of that number of seven, and by whom those seven were publicly disowned,  
Therefore J. N. is the Quakers Jesus.  
He that can find truth among this heap of contradictions, let him. And to thee W. G. I say, If madenesse against those that fear the Lord hath not quiter blinded thy eyes, if thou hast not contracted a coveting of Adamant upon thy heart, and of brass upon thy forehead, blushy and be ashamed, blasphemously to call a man that must die, that people's Jesus, who own no other for their Saviour, but him that was with the Father in the 
Joh. 1.2, 3. Joh. 8.56.  beginning, by whom all things were made; whose day Abraham saw, and rejoiced: whom Saul( whilst in thy nature) persecuted; and of whom thou also art at this day( though in words a professor, yet in dead) an outrageous persecutor.  
In page. the 12th, W. G. will needs give his Reader a taste of his Oratory, by printing that wooden speech he made before the Committee appointed to examine J. N. in the Painted Chamber. His abilities to speak( Oracle-like) in which he doth not a little glory, had been concealed, had not this quaint piece of reason and eloquence, been published to the worlds view.  
He saith that Mr. Phillip Dorney, and( upon the request of the Magistrates) another with him, to evidence what here they( viz. J. N. and his seven disciples) said, went for London &c.  
A. Why hadst thou not spoken out plainly, and said, I, Will. grig of bristol, Tanner, swelling ready to burst with pride and envy, at the small request of the Magistrates( begotten by my own forwardness) with hopes to have Naylor's blood, and to make myself famous, among my tender-hearted brethren of the Presbytery, did ha●en to London to show myself, and spend some to the city's money( to little purpose) and so return. And( without reflection upon the Magistrates of Br●stoll their wisdom) let me say it, It was not their Master-piece, in sending such a busy, pragmatical person as thou art to London, there to make a speech( to a Committee of Parliament) which had in it neither head, nor tail, nor good sense, nor reason; but ( for the greatest part) composed of, fawning, falsehood, and pitiful lame compliments, crying Sir, Gentlemen, and your Honours, but speaking nothing of weight or importance, relating to the matter then in debate.  
Reader, thou must know that this envious person is a great Speech-maker in the Common Council of bristol; and if he had so high an esteem of this which he made in the painted Chamber, as to judge it polite, and learned enough to merit the public view, thou mayest thence easily judge, what sad oratory do serve the turn within the walls of that Council. But who can tell what the reason should be, that Will. grig whilst he was making his speech was( by his own confession) three times bid to speak on? Sure the man was about to make some tedious preachment( for he dearly loves to hear himself speak) grievous to be born by any ingenuous ears, which made the hearers very willing to be eased of their burden.  
William grig saith that one of the witnesses( meaning himself) was called upon by the Committee, to manifest the manner of J. N. his coming into bristol; but when it came to, confesseth( a little after in the same page.) and telleth the Committee, 
☜  that he was not an eye-witnesse to his coming in. What then? If he were no eye-witnesse to that which he was called to testify, what went he to London for? why, instead of giving testimony to what he himself saw, he telleth the Committee, that the testimony which the Magistrates( viz. of bristol) have sent your Honours, was affirmed by two Gentlemen, that were members of the Common Council of bristol, who were eye-witnesses.  
A. A rare witnesse-bearer! who hasteth to London, pretending great weight in what he could testify, touching the matter then in agitation, and beginning his speech before a Committee of Parliament with some Puffe-past rhetoric, telleth them, that upon the request of the Magistrates of bristol he did there appear, as if some great matter would follow; and then offereth this as the weight of his testimony, viz. that what the Magistrates had sent to the Committee was true, for two members of the Common Council were eye-witnesses thereof. As if the Mayor, and Aldermen, had not had so much credit above as to be believed in their testimony, unless Will. grig had gone up to London to tell the Committee, that it was true.  
I would ask Will. grig, whether he did not refuse to go to London,( at least in pretence) until he had five pound paid him in hand towards his expenses on his journey? What more he received at his return, himself best knoweth.  
Whether the testimony he gave, and the oration he made before the Committee, were worth the hundreth part of the money?  
Whether the cause of God( for so he called it before the Committee) which he was then upon, had been by him at all persecuted, unless the wheel that driven it on, had been first oiled with a competent sum of silver?  
Whether the Magistrates of bristol, might not have been able to give a better account of their Steward-ship, both to God and Man, had they bestowed that five pound upon five distressed families( with which bristol doth abound) rather then spend it upon a person, that should ride a hundred miles to tell a Committee of Parliament( as the up-shott of his testimony) that what the Magistrates had sent up to them, was affirmed by two members of the Common Council of bristol?  
Whether it be not a demonstration of a proud, haughty, vain-glorious spirit dwelling in this man, to print a speech of his own making before a Committee of Parliament, which could have no other end in it, but to let the world see what an able speaker he is?  
From page. the 14 of his Pamphlet, to page. 24th, we have a relation of the manner of J. N. his being sentenced, and the same inflicted upon him, in London and bristol, &c. Throughout all which he doth manifest such a spirit of blood, and envy raging in his breast, that he doth seem to gnash his teeth, and repined, snarsing at one, and complaining against another, wherever he saw the least mercy appearing, to mitigate the merciless strokes of cruelty. And particularly in his rage, and folly he cannot contain himself from Stigmatizing Col. scroop( sometimes governor of bristol) with a brand of reproach ( as he hoped) for that he was the first, that subscribed the petition to the Parliament, for the remitting of part of J. N. his punishment. Touching which I have this to say; that the name and the memory of Col. scroop( as to that act of his) shall in all ages to come, have a good savour in the nostrils of all that are sober, and that do witness the Lamb of God for their head, and guide; when the name, and the memory, of such blood-thirsty persecutors, and ravenous destroyers as thou art, shall rot, and stink.  
In page. 21 he doth with anguish of spirit bewail the City of bristol, that it hath not deeplier engaged in cruelty and oppression upon the innocent, in crushing the shell( as he expresseth it,) but rather nourishing the brood of this Serpentine generation of Quakers, &c.  
A. It's little to be doubted, but that if thou, and thy Master Ralph, could have had your wills, we should soon have seen the same work made with the innocent in bristol, as 
2 King. 21.16.  Manasseh made with them in Jerusalem. And though the hand of the Lord hath so limited your rage that that hath been prevented; yet, let me tell thee, that thou needest not wish more to rest upon the Citie's score then already doth. For, a large account have they to give, to him that is righteous in judgement, for the innocent blood that hath been  shed, and for all the cruelty, and oppression that hath been exerciled, upon the persons, and the estates of those▪ that have no helper, but him that is higher then the highest.  
In the same page. he hath this expression ( viz.) These wretched Quakers that would scarce seem to own Naylor, at his coming in the 24th of October, yet now( viz.) when he was going to London many accompany him, and use these expressions,( viz.) Behold the Lamb of God: This is the corner ston which the Builders refused, &c.  
A. I shall pass by the non-sense that is in that sentence, lest I should seem to quarrel at words; and mind the thing intended. His purpose is( if possible) to render the Quakers in bristol one with J. N. his seven disciples, and therefore saith in an indefinite expression. These wretched Quakers which would scarce own him when he came in( there he cleareth them) yet now many accompany him, &c. Who were those many? 
Dolus in universalibus.  why hadst thou not name them? A liar doth find the best covering, by resting in Generalls. Certain expressions thou quotest that were used by particular persons touching J. N.( which we must believe because thou hast printed them) what then? why, therefore these wretched Quakers( though they would not own him at his coming in, yet now) are all one with his seven disciples. Is this good logic, William? until thou dost quote those wretched Quakers( as thou callest them) that did not own him at his coming in, and yet afterwards used these expressions touching him:( which upon diligent inquiry I am well assured that thou canst never do) thou must stand upon record for a malicious liar, and a false accuser.  
In page. the 24th he beginneth( by a strange diversion) to make a Sermon, with which he filleth no less then ten Pages of his Pamphlet.  
He had before given his Reader( by printing his speech made in the Painted Chamber) a taste of his abilities to play the State-Oratour: and now he must needs show himself also how able he is to preach.  
Having manifested the blackness, and cruelty of his spirit in many fore-going particulars, now the subtill-serpent that lodgeth in him, endeavoureth to creep under a covering made up of a few good words; to beget a belief( if possible) in the hearts of the simplo, that he is( notwithstaning) a godly person. The Scribes and Pharisees were in appearance very devout persons, notable expounders of the Scriptures, Doctors to the people, Zealous for their Temple, Passover, &c. and yet murderers of the Son of God: Look upon their outside, and nothing could you perceive but zeal, and devotion, and under that very covering did they stand, when they with hearts full of blood, did destroy the innocent.  
It's not profession, but fruits, William, that will bear the trial when he that is Righteous shall come to judgement. Thou talk of Christ, and yet a persecutor? Is he thy Jesus, and thou thirst after the blood of his Lambs? thy Saviour, and yet thou seek to destroy those whom he came to save? thy mediator, and yet thou an advocate against him in his poor Saints? Do not deceive thyself; for by thy fruits art thou manifest to the least of the Children of light, to be a stranger and an enemy to the true Christ, wherever he is manifested in power. The members do partake in their measure, of the same spirit with the head, Then see what spirit thou art of. The true Jesus was a Lamb, but in thee is plainly seen the destroying spirit of the wolf. He was meek, and lowly, thou art found conversing in rage, and fierceness. He was persecuted, thou art a persecutor; so that( profession excepted) by thy fruits it is manifest, that thou art no more a friend or disciple, to the meek, holy, innocent, suffering, persecuted Iesus, then the jews that crucified him at jerusalem.  
I cannot omit the observation of two things, in this tedious Sermon that William grig maketh to his Reader.  
1. The first is, how he seedeth himself with the strange conceptions of his own imaginations: Particularly, speaking of the sufferings of Christ( under the hands of his predecessors, the professing jews) he fancieth to himself twelve bleedings of Christ; and the Scripture must be his proof: and where that is silent, there he supposeth it to be so and so: This is the strange liberty these men take to themselves, in pretending to speak according to the Scripture, and instead thereof father upon it their supposed conclusions, brought forth from the womb of their own vain minds.  
2. The second thing observable, is, how thick he shooteth his darts( yet under a fair pretext) at the Souldiers, throughout that whole discourse; And, having thrown as many stones at them as well he could, and( as much as in him lay) wounded their reputations, he cometh towards the close, to give a plaster to heal them, by telling his Reader, that he do own war as an ordinance of God, when rightly stated( i.e.) when it is so stated, that it may advance the interest he would have uppermost, which might ckeck, and give rules, and laws, to all other interests, which may be in their principles, and practices, of narrower or larger dimensions then itself.  
I have this onely more to say to William Grigg's confused Sermon, ( viz.) That they that built the sepulchres, of those Prophets whom their Fathers slay, did crucify the Son of God, of whom the same Prop●ets foretold; and did put to death his precious Saints, supposing they had therein done acceptable service to his Father. Suitable to which is W. G's practise at this day, to talk of Christ, his Jesus, his Saviour, &c, expressing abundance of seeming zeal for his name, and yet furiously persecute those his poor Lambs, in whom his life is manifested in power.  
William grig having ended his Sermon, beginneth in page. the( 37) to fall to his proper work of raging, and railing against the men of his indignation. And particularly he salleth most furiously foul, upon the people called Anabaptists, endeavouring to make them to be the rise, and spring of all that which he calleth error, and blasphemy, &c. Touching which it's not my purpose to say much, but shall leave that people to vindicate themselves, and wash off that dirt which he most reproachfully hath cast upon them.  
Onely as they stand witnesses against that great Idol of Infant baptism( which thou falsely callest an ordinance of Jesus Chaist) I cannot but freely give in my testimony with them, and declare; that of all the groundless practices, found among the Priests of England at this day, I do not at present mind that there is any one, that hath less shadow of ground in the Scripture than that of sprinkling Infants. To which testimony I am ready( if thereunto called) to set my seal with my blood: Nor is it a thing difficult from the Scriptures of truth to make it evident, both to the understandings and consciences of those that are sober-minded, and live in Gods fear, That christian was never instituted by Jesus Christ, nor was ever practised as any ordinance of his, by his Apostles, and holy men after him, of which the Scriptures do make mention.  
In page.( 41) W. G. saith that Constant Jesup( sometimes a public teacher in bristol) was put by his ministry, as to bristol, to the grief of all that feared the Lord in it.  
A. What William? nor man nor woman, nor young nor old, that feared God in bristol, but those that grieved at his being put by? what proud Pharisee in the world could have passed a more peremptory sentence then this? What dost thou think of thy Master Ralph Farmer, dost not thou in thy Pamphlet call him( more then once) a godly Minister, and yet here dost exclude him from the number of those that fear the Lord? for if he did  shed any tears for C. J. his being put by, they were very 
Crocodili Lachrymae.  feigned ones: for sure I am, he was a zealous instigator, and promoter of his removal. What dost thou think of matthew Hazard and Nathanel Jngelo, for they were not grieved at his being put by, if mens hearts may be know by what their lips do utter; and in that business I am confident their hearts gave not the lie to their tongues. And lastly, what dost thou think of many scores both of men, and women, in the City of bristol, who were not at all grieved at his removal( unless it be upon this consideration that a worse is gotten into his place) Was there never a one among all these, that did fear the Lord? You Citizens of bristol, who were not grieved at Constant Jesup his being put by, look to yourselves; for, either Will. grig is a most malicious falseaccuser, or else your case is sad. If the impeachment that he hath exhibited to the world against you stand, you must expect your portion among such as fear not the Lord.  
Having from page. the( 37) to page.( 48) spent much of his venom, more particularly against the people called Anabaptists, raging and raving, and foaming out his envy, and ranchor against them, in a most abusive, and almost unparalelled manner( manifesting the same spirit against those he calleth Sectaries, that Saul did against the Saints, when he confesseth before King Agrippa and Festus, that he was exceeding 
Act. 26.11. {αβγδ}.  mad against them) He cometh in page.( 49) to cast what dirt he can possibly lay hold of, upon the people called Quakers.  
Before I do particularly examine which, I shall mind the Reader of three things.  
1. In page. the( 49) in the close of what he hath to say of the people called Anabaptists, he saith, he doth nor undertake disputation, but desireth lamentation.  
A. Having with much bitterness reviled, and trampled upon their persons, and with arguments endeavoured to overthrow their principles( and so at once spent both his malice and his logic) now he cometh in a pitiful fawning way, to beg the question in hand, and tell his Reader, that he doth not undertake disputation, but desireth lamentation?  
And so in page.( 54) he telleth his brethren( i.e. in persecution and cruelty) that he doth not intend con●●tation of error( for he hath neither time nor ability so to do) but lamentation.  
A. Is not here rare justice? that a person who confesseth he is not able to confute error, should notwithstanding with such confidence, and indignation, pronounce persons to be erroneous, and cry to the Magistrate to execute them as such, before ever he hath undertaken by the truth to confute them?  
2. It's to be noted, how in juriously unjust this man is, in his proceeding against the men of his anger; in that he taketh the words or actions of a particular person, and casteth them as a reproach upon the whole company called by the same name. Such a one called an Anabaptist said so, and did so( and it may be both false) What then? then cry to the Magistrates, Look what a filthy generation these Anabaptists are, a people not to be tolerated in a Common-wealth; Such a man who is called a Quaker said so, or did so, What then? therefore these Quakers are a wicked generation, a company of Blasphemers, not worthy to live, and breath in the Common air. Is this righteous judgement, and just measure, William? Wilt thou vouch for all the words, and actions of all the people in England that are called Presbyters, and those that do follow the Priests? wouldst thou este●m it equal measure meted to thee, if any man should come to thee and say, Will. grig, thou art a Presbyter, and one that followeth the Priests, therefore thou art a drunkard, a swearer, an unclean person, a cheater, &c. for that such a one, and such a one, that are so called, and do follow the Priests, are so and so? would not this be in thy eyes( as indeed it is) a most unjust way of proceeding?  
Or put the case, that the people called Anabaptists, and Quakers, and others whom thou callest Sectaries, should apply themselves to the chief Magistrate, and Powers of this Nation, and there exhibit an impeachment against the people called Presbyters, and say, Oh these Presbyters that follow the Priests, are a vile, and wicked generation of men; drunkards, for such a one, and such a one were drunk at such and such times; they are swearers, for such a man is called a Presbyter, and followeth the Priests, and he is a common swearer; they are murderers, for that such a one so called was executed at such an Assizes for such a murder; they are unclean persons, for such a one so called, was taken so and so; they are Thieves, Cheaters, &c. for that such persons so called, were at such a time convicted of such crimes: therefore we do declare, that these Presbyters are not to be tolerated, but ought to be punished by death, bonds, or banishment; would not all sober men cry out shane of such an unequal way of proceeding? would it not savour more of malice, then true zeal? wouldst not thou, and the rest that are called Presbyters, presently answer for yourselves, Why? shall the spots of a few particular persons and those also whom we own not, be made matter of crime to thousands of us that are guiltless.  
Then let all that are sober, mind, how contrary to truth, and all honesty, thou proceedest against those, whose blood thou dost thirst after, under the names of Anabaptists, Quakers, and Sectaries; in meeting that measure unto them, which should they meet unto thee, thou wouldest cry out of, as most injurious, and unjust.  
3. It may not be passed over without observation, how ever and anon( throughout his Pamphlet) he is uttering something in the praise of himself, quiter contrary to the advice of Solomon, who saith, Let 
Pro. 27.2.  another man praise thee, and not thy own mouth. He telleth his Reader, that his habitation is in that Parish and Street, where the Synagogue of Satan is( i.e.) the Quakers meeting place; though God may have his Antipas where Satan's seat is, &c.  
A. So that Will. grig esteemeth himself Gods Antipas in James Parish. 
{αβγδ} & q. d. 'vice, seu loce, omnium. Vel, {αβγδ} Contra& {αβγδ}. q. d. Contra omnes.  Antipas( if thou understandest Greek) is a name that hath a double signification, either it importeth one that is, 'vice omnium, that is, in the stead or room of all; and so denoteth excellency above others; and in that sense thy ambition is to proclaim thyself Gods Antipas. Or Antipas signfieth one that is, conti a omnes; that is, against all, or contrary to all. As Antichrist implieth such a one as is contrary to Christ. And in this latter acceptation thou mayest most properly call thyself Antipas, that is to say, such a one as art contrary to, and most desperately set against, all of all sects, and professions, except those of thy own brotherhood. Just such an Ancipas( as 
Gen. 16.12.  ishmael was) whose hand is against every man, that cannot see with thine eyes, and believe with thy faith, and every mans hand against thee.  
But what's the reason Will. that( thy habitation being so near the Quakers meeting place) neither thou, nor thy Priest John Paul( that I can understand) did ever come to this Synagogue of Satan, there, by the force of truth to convince, or confute those deluded souls? Though thou hatest their persons, yet me-thinks thou shouldst show some pity to them, in endeavouring to save their souls: unless thy malice be come to the same height with that of the Devils, viz. to wish, and consult the ruin both of their bodies, and souls.  
In page. the( 50) he layeth about him what he can, to draw reproach upon the Quakers, reciting several things done, and said, by several persons, but naming no body; lest his abominable lies should be detected, to the shane of him, and his hypocritical profession. He putteth down certain letters in his margin, with which several mens names do begin, and so leaveth it to those that shall red, to fasten the thing spoken, or done, upon whom they please, whose names do begin with such a letter.  
He beginneth thus: What saith one? do you look to be saved by the boy that was born at Jerusalem?( who this one was, his Reader must divine, and conjecture, for he nameth no body, lest he should have the lie proved upon him) and then addeth these seeming devout words, Oh my soul! It's that holy Child Jesus, that these wretches do thus jeer.  
A. Observe Reader, if envy hath not consumed the understanding, and quiter besotted the mind, of this blind Pharisee. One asked( if you will believe him) Do you look to be saved by the boy that was born at Jerusalem? and presently( by way of complaint) he telleth his soul, that it was the holy Child Jesus that was jeered by that question. Why William? was the holy Child Jesus born at Jerusalem? hast thou never red, or hast thou forgotten, that the Scriptures do testify that Christ was born at 
Mar. 2.1.  Bethlehem? hast not thou professed Christ for many years past to good purpose, who now at last dost demonstrate thyself to be as great a stranger to the place of his birth, as thou art to his holy, meek, innocent life? Have not the Apostles, Saints, Martyrs, and Holy men, now for more then sixteen hundred years past, preached and professed, Christ the Son of God born in Bethlehem? and dost thou now come to set up a new Christ that was born at Jerusalem? for, if the holy Child Jesus whom thou dost worship, were reproached by that( pretended) question, then it's manifest, that the same whom thou dost so worship, was born at Jerusalem, and consequently is another then the true Christ, who was born in Bethlehem.  
Thou proceedest on, in the same page. and sayest, that some work on the Lords day, water Gardens, dry Clothes, &c.  
A. Who are those some that do this? That the Reader must find out by divination if he can, for here is no body name. But what if Will. grig himself, be found guilty of that very thing, which he here chargeth upon others as a crime? Will he not then appear with all his feigned profession, and seeming sanctity, in the sight of all sober, understanding men, to be a most brazen faced hypocrite? Then let me ask thee, Will. was not thy own hedge hung with clothes upon the second day of May last past, being the first day of the week? If so, let me further ask thee in the words of the Apostle, 
Rom. 2.21.  Thou which teachest another, teachest thou not thyself? thou that preachest, a man should not steal, dost thou steal? &c. thou that wouldst render a people odious for doing so and so, and then criest out to the Magistrate to persecute them to the death, as persons not fit to be tolerated in a Common-wealth, dost thou thyself the same thing, which in them thou so zealously condemnest? Art thou he that callest thyself Gods Antipa's( in James Parish) and yet found to be such a notorious hypocrite, as this doth demonstrate thee to be? dost thou think because thou mayest haply blind the eyes of some simplo men with thy rotten profession, with thy feigned devotion, talking of Christ, Scriptures, Ordinances, &c. that thou shalt therefore be able to hid thee, from the all-seeing eye of the Lord God Almighty? Hast thou never red what the portion of the Hypocrite will be from the hand of him that is righteous in judgement? Hear, and consider, and repent of this thy horrible wickedness, before the wrath of the Lord break forth upon thee, and there be none found able to quench it.  
In the same page. thou speakest of a perfect Quaker, that  told an honest young man, that he did thank God that he had burned the Bible? &c.  
A. Reader, what Will. grig doth here assert, thou mayest believe if thou wilt; if thou darest adventure to build thy faith, upon his saying It is so. Here is no person name, that he might be sure to lie with some kind of safety, in case the person on whom he should fasten that expression, should come to make the thing appear to be false. Why hadst thou not name the perfect Quaker, and the honese young man? that so, either the iniquity of that expression might have restend upon the head of the one, or the lie upon the head of the other.  
How many hundred wicked, unclean, abominable, blasphemous expressions, could I recite, that have dropped from the lips of those that are called Presbyters, and are followers of the Priests, and then cry out, Oh my soul, this is the blessed perfection of the Presbyters, and Priesclings? These are the fruits of a wicked toleration,&? Wouldest not thou, and thy generation laugh me to scorn, and cry out shane of such a sottish, and unequal way of proceeding? What thou wouldest esteem the same thing to be, being found in another, conclude it to be such, being found in thyself.  
In page. the( 51) Will. grig inserteth the examination of one Thomas Peacock: reciting many wicked, unsavoury expressions that should proceed out of his mouth, &c.  
A. But what is this to the Quakers? for Thomas Peacock is no more a Quaker then thou art: being a bitter, professed enemy to them, which hath been sufficiently manifested, by his violent disturbing them, &c. nor do they any more own him in his filthiness, than they do thee. For my part, I look upon that spirit by which he is guided, to be as unclean, and filthy, as that which act●th in thee; onely with this difference, that his wickedness is more open, and manifest, in the eyes of all men; and thou hast gotten a covering to thyself, made up of outward profession, such as they had that cried, the Temple of the Lord, the Temple of the Lord, and yet murdered the Son of God, of whom that Temple was but a figure, and a shadow.  
Before I close this, I cannot but let the Reader see the baseness, and disingenuity, of this envious mans spirit, who hath raled into several expressions, and actions, of four, five, six, seven, or more years standing( long before the name of Quakers was heard of in the Nation) and casteth them upon the men of his rage, as if they had been now fresh done, and spoken; and then saith, These be your perfect Quakers, and this is their blessed perfection. By which disingenuous way of proceeding, Will. grig may throw off all Davids psalms and say, what? David talk of the Law of the Lord, and of his testimonies, and he a murderer? he sing of the blessedness of the perfect man, and an adulterer? a blessed perfection indeed! And so for Solomon; cast off all his sayings; What? he preach of the fear of the Lord, and an Idolater? he talk of just men, and the paths of the upright, and a follower of strange women? And hence proceed to trample upon Pauls Epistles, and say, what? he writ to others of the grace of Christ, and the love of Christ, and he one that crucified him? he talk of speaking wisdom among them that are perfect, and he a persecutor of the Saints? a blessed perfection indeed? Just as if, what a man had once been, he must needs always be: and so should never come to witness washing, and cleansing from his former wickedness; and though he be washed, and cleansed, and through the power of Gods grace be turned to the Lord, yet the filthiness of his former conversation must be raled together, and made matter of reproach to him, and the truth he witnesseth; and to all those, that have been made partakers of the same grace with himself.  
Another piece of the wretchedness of his viperous spirit, is seen in his taking some particular action of a person that's called a Quaker, and making it to be the proper effect of the principles, and also concluding it to be the practise; of all that are called by that name, whereas, there were in all ages such as had a form of godlinesses, but denied the power thereof: and yet that was no just ground of reproach, to those that stood in the power of godliness? In Pauls dayes, there were false Apostles, but yet, that could not be charged to the account of those that were true. And at this day, I do believe that there are many persons of unclean spirits, that shelter themselves under the name of Quakers( just as Will. grig doth under the name of a Zealous Antipas) whose wickedness shall be made manifest, and their uncleanness discovered, by which many of the enemies of the truth shall be hardened, and stumble, and fall, to their own destruction.  
The question is not, Whether a man or woman that is called a Quaker, did not do this, or that, particular wicked action?( for many turning from the Lord, may turn his grace into wantonness, and proceed on to deny the Lord that bought them): but the question is, whether that the principles of the people called Quakers, do allow of such practices? and whether the body, or society, of that people do own such, or such, particular persons, that are found guilty of such particular evils? Thou thyself sayest in page. the( 44) of thy Pamphlet; We must first inquire what the principles are that such do hold out, alleging this as the reason, for( sayest thou) if they hold out sound principles in doctrine, that such things ought not to be done, then cannot these things be justly charged on them. Now then, what are those principles of the Quakers, that do hold forth liberty to the flesh? or what are those particular evil persons, or practices, that thou canst charge them with owning, or countenancing?  
Thou sayest, thou livest near the Quakers meeting-place; why then dost thou not there appear, and show what principle they hold forth that leadeth to uncleanness, in life and conversation; and what particular evil dead, or evil doer, they do there own among them? until thou hast done which, blushy and be ashamed( if there be yet any thing left in thee that can blushy) to take the words, or works, of any particular person that is called a Quaker, to make them matter of reproach, to the principles, and practices, of that whole people, who in principle, and practise do disown all that, which stand th not in the fear of the Lord.  
Will. grig having vomited up the ranchour of his viperous spirit, railing at one, reviling another, and casting dirt upon a third, he cometh in page.( 54) to make a high encomium in praise of his godly, able Ministers, for bearing their testimony to the truth of Jesus Chrict, and to their solemn league, and covenant, and against the errors, heresies, and blasphemies of the times, &c. and then telleth his Brethren( in persecution) that what ever others do, he doth look upon them as the Chariots of Israel, and the Horse-men thereof.  
A. I presume the people of England would gladly be rid of such Chariots and Horse-men: that serve for little else then to tread them down, and trample upon them, as mortar in the Streets: that make it their business to oppress a man and his 
M●●. 2.2.  house, even a man and his heritage; vexing and suing them at the law for the tenth of their labours, tearing the bread from between the teeth of the needy, to satisfy their unsatiable lusts. Are they Ministers of Christ, that take a man by the throat, drag him from his family, and cast him into some nasty prison, or dungeon, for the tithe of his corn, Calves, goose, apple, Eggs? &c. Thou that seemest to be such a zealous advocate for the Scripture, search, and see if thou canst find any Ministers of Christ there, that were ever found in the shape of Wolves, worrying Christs Lambs under the name of heretics, and Blasphemers; that cried out to the powers of the earth; to whip, imprison, persecute, and destroy the innocent, to whose charge they have nought to lay, nor whereof they may accuse them, save only in the matters of their God, Such 〈◇〉 the greatest part of those whom thou callest the 〈…〉 of Israel, and the Horsemen thereof.  
And now I am come to Will. Grigg's masterpiece of wickedness, and such a piece it is, that I want expressions to let the Reader see the length, breadth, and depth thereof. It beginneth in the close of page.( 55) where he telleth his Reader, that upon the fifth of Febuary 1656, one Lewis Harris a Quaker having been in the Country, came home to his house in bristol, and there meets with one Will. Hill a brother of that friary.— These, discoursing of their pure Religion, Ranting, and Quaking, at last their words came to blows, and Harris murders Hill; for which murder he was arraigned, condemned, and executed. Thus( saith he) having such wicked principles, they both came to this untimely, and shameful end. He further saith, that this Harris, had a Letter from some Quakers, which he, when he was upon the gallows conveyed to a Godly Minister there attending, &c. The Minister having received it, tore it presently in pieces, upon which some Quakers that were there present, said, what? will ye persecute to the death? Thus( saith he) calling this just execution for murder, persecution. And then closeth with this seeming pious Query; And my brethren, is not this also to be bewailed, that such liberty should be given to a people of such principles, who would not have murderers executed, but call it persecution?  
A. Here is such a compacted piece of Villainous falsehood, such a huddle of lies couch't together, to render the truth of God, and it's friends odious, as the like I have seldom met with. Here is the Prince of darkness coming forth from under an outward profession of godliness, and displaying himself in his proper colours. Who, but he that is the father of lies, and was a liar from the beginning, could prompt, and prevail with, a seeming zealous Pharisee, to invent, print, and publish such monstrous lies as these, hoping thereby to draw the people of his rage, into contempt and hatred with the powers of the earth?  
Whereas first he saith that those two men were Quakers, it's sufficiently known to be a notorious lie. unless he will needs have them to be Quakers, because one of them was sometimes seen at the Quakers meetings: whither many scores of persons have been often seen to resort, of purpose to scoff, scorn, and revise them. Will. grig would esteem it a very injurious way of proceeding, should every drunkard, swearer, scoffer, and unclean person, that cometh to near in James Steeple house, be reckoned one with him, and of his fellowship, because they sometimes frequent the same public place of hearing, whither all may come that will. And as a proof of what I have afferted, the Reader may know, that Harris who dyed upon the three, was so far from being a Quaker, that he was not waked from his open profaneness, as drunkenness, swearing, &c. And as for Hill( who was the person murdered) he had so little relation to the Quakers, that he was a scoffer, and deride of them. And particularly, not many months before he was slain, meeting with a person( that's called a Quaker) to whom he had been but a little time before a servant, did openly in Maryport Street in bristol, with words of scorn, jeer and scoff at him. And yet these two persons must needs be Quakers, that thereby that wicked fact, committed by the one in murdering the other, might the better be fastened, as a stain, and a reproach, upon all that are called by that name. Thus much I had not spoken touching the 
De mortuis nil●nisi necessarium.  dead, but that necessity constrained me for the vindication of the truth.  
In this and many other particulars in his Book, Will. grig dealeth with the people called Quakers, as that wicked generation ●●d with the Christians, in the daies of Nero the Tyrant( viz.) when ever any horrible wickedness, and Villainy was committed by their own associates, presently they cry out, The Christians, The Christians, and then proceed on sorely to punish, and torture them.  
His wickedness is yet further manifested, in what he saith touching the letter, and what was spoken upon the tearing it in pieces. For the truth of the thing was this. This Harris and a woman that was to suffer with him for the like offence, drawing near their end, it was earnestly desired by some of both their relations, that some certain persons of those called Quakers might come to converse with them; and accordingly, three of them came to the prison, but were denied access to them: upon which one of them made her application to one of the then 
I leave it to John Harper( to whose soul I wish much good) in the fear of God to consider, whether it be not the height of cruelty, to deny dying persons liberty to converse, touching the eternal state of their precious souls.  Sheriffs: who most injuriously, and contrary to all rules of Charity, and equity, did refuse to let her come to them. Whereupon those three persons writ a letter, directed to them both, to mind them of their condition, and exhort them to turn to the Lord, &c. in which, among other expressions, this was one.( viz.) We having sought many ways to come at you( but have been hindered by the wickedness of those, who have not learned to do as they would be done by) and now waiting under our burdens, have liberty of the Lord to writ these lines unto you both, as unto one, being( mark) in one bond of INIQUITY, and so under one judgement. 
☜  By which it's evident to all whose eyes malice hath not stopped, that these people, being Quakers, were so far from esteeming the execution of these murderers, persecution, that they writ to them in express terms, as to evil doers, and such as for their evil deeds were under one, and the same just sentence.  
Well, Harris carrieth this letter with him to the place of Execution, and being upon the three, he casteth it among the people, desiring it might be handed to Ralph Farmer( that blood-thirsty Priest) who opened, and looked on it, and so tore it in pieces; telling the people he had received a lying, and scandalous paper, signed by some Quakers, &c. Whereupon a 
Edward Erbery.  young man standing by, called to him and said, Ralph Farmer, thou hadst done well, to have red it to the people, that they might have judged wherein the lying, and slanders did appear, or else it will stand upon thy head as a witness against thee. So that, he spake never a word touching persecuting to the death, nor was there ought said by him; nor any other, touching murder, which might give so much as a shadow of occasion to this horrible, vile, and false suggestion. And yet he is not ashamed to say that some Quakers did expressly call that just execution for murder, persecution. And then asketh his brethren, whether this also be not to be bewailed, that such liberty should be given to a people of such principles, who would not have murderers executed, but call it persecution.  
Having laid several lies for his foundation, and published it to the world that the Quakers said so, and so, which was never said, nor entered into their hearts to speak: now he cometh to make his murderous conclusion, from his hellish premises: Ergo, no liberty for such persons. First forge a thing as spoken by a single person, and then making that( pretended) saying to be the principle of all the Quakers, and from thence proceed to sentence them as not worthy to share in that liberty to which they are born.  
Let all that fear the Lord, or have any sobriety left in them, judge what maner of person this is, who talketh with such seeming devotion of God, Christ, his Jesus, his Saviour, &c. and yet thus manifestly publish himself to be one who is a forger of lies, and maketh no conscience of speaking any thing, printing, and publishing any thing, though never so false, and slanderous; so as that he may disgorge himself of that inveterate malice, he beareth in his breast, against those to whose charge he hath little to lay, save what he is constrained to consult with the accuser of the brethren, to create and invent.  
And to you that are his brethren in bristol, I have this to say: I will not deal by you, as he doth with those against whom he casteth' out his darts ( viz.) cry out and say, lo here is your Religion, and so cast his wickedness upon all your heads. I shall not say, It's your principle to lie, because your Brother grig doth demonstrate it to be his by his practise; nor will I say, that this his horrible iniquity is the proper effect of that Religion which you all profess. I have better thoughts of many of you, and may yet live to see you redeemed from among the persecutors, and destroyers, to lie down in the flock among the Lambs of Christ.  
But if what Will. grig hath here, and in many other places of his Book, brought forth, be indeed the fruits that naturally flow from what you profess, and you own them as such; let me tell you that your root is accursed, and your vine is the vine of Sodom; and unless he and you be by Repentance transplanted and grafted into the true vine Christ Jesus, who is truth itself, and no head to liars; who is meek and lowly, and no friend to the envious and haughty ones; who is full of love and tenderness, and no friend to persecutors; you shall no more see the face of God with comfort, than those evil Angels which he hath reserved unto everlasting chains, 
judas v. 6.  under darkness, unto the judgement of the great day.  
And to thee Will. grig I say for close of this: whereas thou sayest positively that it is the Quakers principle, that they would not have murderers executed, but call it persecution. Unless thou shalt sand it under thy hand to the Quakers meeting-place( near to which thou livest) that such a person, or such persons by name, that are of their society, and communion, are of that principle; or thou come there and charge them face to face, and prove it; blushy and be ashamed, lay thy hand upon thy mouth, and let it be henceforth stopped, from casting out such odious slanders, and false accusations, upon a people who do in heart and tongue deny any such principle as that. The Quakers principle is, that God is righteous, and so are all his Statutes; and he hath said that who so sheddeth mans blood, 
Gen. 9.6.  by man shall his blood be  shed. Which Statute they own, and assent to, as holy, just, and good, and such as shall fall on the head of the murderer( as an evil doer) throughout all generations.  
And now Reader,( thou that art not drunk with prejudice against the truth) behold and see: what wickedness is not this man ready to act, who is of such a seared conscience, as that he can feign words to be spoken by persons who never spoken them, and assert that which was never spoken, to be the principle of a whole people, of set purpose that he might( if possible) have the blood, and the lives of those, whom otherwise he cannot present justly culpable to the Magistrate?  
Had this man been living among his Brethren the Pharisees in Jerusalem, would he have stuck to have born false witness against the Son of God? nay for as much as he hath done it to his members, hath he not done it already to the Head?  
In page.( 49) of his Pamphlet, he calleth those persons filthy dreamers, enchanters, and Sorcerers, who speak and say, look to the light within you; but well, and happy, were it for him, if he turned to that pure light of Christ within them, which would led him out of lying, slandering, and false accusing: that he might witness washing, and cleansing, from his present pollution, before the terrible day of the Lord overtake him, in which the liar and the false accuser, the envious man( who is a murderer) and the persecutor, shall call and cry to the mountaines and to the rocks, to cover them from the wrath of the Lamb, and they shall not be able.  
In page.( 56) and( 57) he falleth to sporting himself, 
Sect. 18.  telling a story of Lambeth fair, and of a Market since set up called Toleration, and( just like a fool in a play) feigneth a man to come to Giles Calvert for such a Book, and then for such a Book; and then answereth himself, what his foolish fancy suggesteth: In which paths of his folly, and lightness, it's not my purpose to spend time to follow him. Only in passing along, I must acquaint the Reader, what the design of the man is in all that he saith, touching the sale of those several Books, he demandeth of Giles Calvert,( viz.) to inveigh against liberty of printing, to any save to himself, and his imperious generation. They must have liberty to Preach any thing and Print any thing, and all others must stand by like dumb pictures, and be content to be painted in what monstrous, and ugly shape soever, their malice pleaseth to present them to the worlds view. They would have liberty( as dread sovereigns to all other professors) to impeach whom they please for heretics, and blasphemers, and proceed on to execute them as such, and yet stop the mouths, and blind the hands of the accused that so they might have no liberty to defend, or make a just plea for themselves; Just as if a company of lawless persons should meet Will. grig in the Streets of Br●stoll, and should lay hold of him, and tie his hands behind him, and stop his mouth, and fall to beating of him; and cry out, A thief, a thief. And if any Magistrate should pass by, and say to those wicked ones, forbear, and let him speak for himself, that I may see if he be indeed guilty of that whereof you accuse him; and they should yet continue to stop his mouth, and beat him, crying out, A thief, a thief; Whether would not Will. grig and his brethren in bristol esteem this to be( as indeed it is) most injurious, and wicked dealing? there is no difficulty in making the application.  
In page. the( 60) Will. grig hath this expression. 
Sect. 19.  Though liberty in itself be a good thing, yet it's weaklings temptation, and seducers advantage. And( saith he) I am sure it hath sadly proved so, and that to the TEARING TO PIECES of God and Christ, and all that is, and should be dearer to us then our very lives.  
A. What? tear God in pieces? tear Christ in pieces? tear truth in pieces? Oh horrid blasphemy! what cursed tongue, of man or Devil, could utter more dreadful blasphemy, against the pure name of the Lord God Almighty, and Jesus Christ his Son, who is one with him, than this is? what? a God over all blessed for ever, and yet be torn in pieces? A Christ, by whom the world was made, and yet be torn in pieces? what is this but blasphemously to make the immortal God, like unto the heathens 
1 Sam. 4.5.  Dagon, which fell before the ark of the Lord, and was broken in pieces? what's this but to pronounce that God, who created all things by the word of his power, to be no God, but to be subject to Creatures, the works of his own hands? For, that which must tear God in pieces, must be stronger than God, and must be before him: and consequently he is no God; for, he is not God, before whom there was another, and than whom there is a mightier to be found. Let me ask Will. grig, what he asketh his brethren in page.( 52) of his Pamphlet, whose hair is not an end, and heart trembling, to hear such horrid filthiness, and unheard of blasphemy, as this? Art thou the man that didst thirst after the blood of James Naylor, as a blasphemer, and still dost thirst after the blood of the people called Anabaptists, Quakers, and other Sectaries,( as thou callest them) as blasphemers; and yet thou thyself found uttering such dreadful blasphemies against the very being of the everlasting God, and against his dear Son Jesus Christ, as will make the ears of any sober hearer to tingle? Cease, thou cursed speaker, to utter thy lies, and thy blasphemies, and be silent before the great God, who is one, and his name one, and cannot be torn in pieces( as thou blasphemously affirmest), but will himself turn all the wicked into hell, and such as forget to speak reverently of his glorious name.  
I had now done with Will. Grigg's Lambeth fair, 
Sect. 20.  and his Market called Toleration also? but that I may not omit the observation of an expression that he hath touching Thomas Speed of bristol, speaking of whom in page.( 60) he notifies him in his margin with this passage, ( viz.) This man( saith he) being a scholar; I hearty desire that he may not carry about him his learning, 
2 Sam 11.7.  and parts, as Uriah did David, letters.  
A. I know but one letter of Davids that Uriah carried, which was to Joah, whilst he was laying siege to Rabbah: which letter he so carried, as that by reason thereof he had his own throat cut. So that Will. grig doth fairly caution Thomas Speed that he meet not with the same end from the hands of the Priests( for against their wickedness is his contention) with his learning, and parts, that Uriah did with Davids letter: Which caution doth very well svit with what Thomas Speed had offered him by a Priest, as they traveled upon the high way together; which the Reader may take in this brief relation following, ( viz.)  
Sometime after the name of Quaker came forth in this Nation; 
He had many gray hairs.  Tho: Speed tiding upon the high-way, overtook a grave Priest of Summerset shire; with whom( after much communication betwixt them) he was engaged in a dispute touching the Priest's call to the ministry by Bishops, his preaching for a forced maintenance, 
☞  &c. neither of which the Priest being able to maintain by the Scripture, he was so hard put to it, that he began to fly to evasions, and slatly to deny what he had just before asserted; Whereupon Tho. Speed soberly cautioned him, that he should take heed he did not lie; for that he had said so, and so, but just before: At which the Priest was so exceedingly enraged that( having in his hand a club much bigger than the men of his coat usually carry about them) he puts spurs to his Horse( as they were both riding on Mendip-hill) and most fiercely made at him, and in all probability had not Tho. Speed espied him in his approach and avoided him, he had struck him off his horse, to the endangering of his life. But seeing he could not have his will on him with his hands, he fell to it with his tongue, calling him Rogue, Dog, villain, jesuit, with as many other names of reproach, as he could possibly invent; and so continued raving, and railing, for two miles together: Although Tho. Speed in soberness reasoned with him, and  told him, that Paul and Peter who were Ministers of Christ, were no Strikers, nor Revilers, nor did they use to assault men on the high way, striving to maintain that by the power of the club, which they could not do by the power of truth. Notwithstanding all which, the fierceness of the Priest was nothing allayed, but so inveterate was his rage and madness, that as they both came near to Stepton malliard, he  told Tho. Speed in express words, that he( the said Tho. Speed) had road in danger of his life, in riding with him.  
How suitable Will. Grigg's caution is to this Priest's practise, and how safe Tho. Speeds life would be, were it not kept in His hands who ruleth the World, let all that are sober judge.  
The three last leaves of Will. Griggs Pamphet, are filled most with passionate exclamations; and bitter invectives, against liberty of conscience, under the name of a sad toleration: with which he intermingleth what arguments he can possibly offer, to instigate and persuade, those in authority, to make laws of restraint, and to compel people( as he expresseth himself in page.( 65) to ordinances though unwillingly, that so they may be brought to God and goodness willingly. As if it were in the power of man by any external force, to make men believe what they present to them as truth. Hath this blind Pharisee never red the Scriptures( of which he doth so much talk) that saith The 
John 3.8.  wind bloweth where it listeth, and that 
John 8.44.  none can come unto Christ, except the Father draw him; and yet he would have men brought to God by outward violence?  
Can the club without, beget faith within? can any outward law change the heart, because it might be of force to tie the hands? The temporal sword may hurry men into the common fold of professing hypocrites, and cause them( through fear) to profess that with their lips, which in their hearts they deny: but to prevail with a man, to turn to the Lord with all his heart, nothing is, or can be, of force, but the grace, and spirit, of Him that made him.  
William, I know thy design, and thy root is discerned by its fruits: fain wouldst thou have the Magistrates to be dabbling in the blood of those, whom the spirit that is in thee ( that lusteth to envy) would not have to live by thee upon the earth. But to them, and thee, I say, Take heed and beware what ye do. Better were it that a millstone were hanged about your necks, and ye cast into the bottom of the sea, then that ye should offend one of Christs little ones.  
And think not to say with yourselves, when the Lord shall come to make inquisition for blood, that ye have sought the blood of none but heretics, and blasphemers. Remember that the Prophets of the Lord of old were stoned, and slain, not as true, but as false.  
Christ himself was crucified, not as a good man, but as a blasphemer and a deceiver; and the spirit that slay him was as high in outward profession, as ye are or can be. The disciples and Apostles of Christ after him, were put to death not as innocent, and righteous, but as heretics, and deluders of the people; and that by those who were devout, who walked much more blameless in the eyes of men, than thou dost or canst walk. Saul's conversation( even whilst he waked his hands in Christs blood) was far cleaner then thine; therefore think not that thy outward profession shall save thee from the hand of the righteous God. Thou art now doing Sauls work, and unless thou come to witness his change by turning to the Lord, against whom thou art found fighting, thou shalt no more enter into the kingdom of God, then those high professing Jews that murdered the Son of God, and afterwards turned not to him by repentance. Remember that thou art warned now in thy life time, and though thou mayest spurn at it now in the day of thy health; yet know, when the day of calamity shall overtake thee, when thou shalt come to lie down upon thy bed of sorrow, when the book of records shall be opened, and Gods witness shall come to speak, with sighing and tears shalt thou then cry out, and wish. Oh that in the day of my visitation, I had minded the things that did concern my peace! but now( alas!) they are did from mine eyes.  
I shall now close all with an addition of a few particulars touching persecution, which I do( in truth of love to their souls) offer to the serious consideration, of all Magistrates throughout the world, that profess the name of Christ.  
The first blood that ever was  shed in the world was  shed upon a Religious score, and consideration. Cain was the first persecutor, who slay his 
Gen. 4.4, 5, 8.  Brother Abel, because the Lord had regard to him and his offering, but to Cain and his offering the Lord had not regard.  
Whosoever he be, Magistrate or other, that shall imprison, scourge, or put to death, any man, for things barely relating to the worship of God, or the profession of his name; that man or Magistrate, doth tread in the steps of Cain the first persecutor: and( without repentance) shall receive his reward. Cain slay not Abel as a transgressor of the Law, that bindeth the outward man; because he had hurt him in his name, offered violence to his person, or spoiled him of any part of his outward estate, but for that onely which did barely relate to the worship of God.  
The Prophets of the Lord in all ages, were evilly entreated, scourged, imprisoned, and put to death by others; but were themselves never found to scourge, imprison, put to death, or to attempt the doing either of them to any, that professed not faith in that God, whom they served, barely for that cause.  
You cannot be more confident, that you do acceptable service unto the Lord, in scourging, imprisoning, and putting to death any men at this day, under the notion of deceivers, and blasphemers; then the strict, religious, devour Jews were, in crucifying Christ under the same notions: who( notwithstanding such their judgement of him) was holy, innocent, and had wrought nothing worthy of bonds, or of death.  
Should we admit( which may not be admitted) that the power of punishing error, is committed to the civil sword; yet, he that will undertake to inflict punishment upon the person of any man, upon the account of his erring from the truth, in faith, or profession; must himself first have the infallible knowledge of the mind of God, or else he cannot know when the other erreth from it: and so may strike at the truth, instead of error, and( with the Jews) draw innocent blood upon his own head. And which of you durst to say, you have this infallible knowledge of Gods mind?  
Who ever he be, Migistrate or other, that doth punish, or destroy the person of any man, for his doing, or not doing that thing, about which his conscience may be exercised, and through the tenderness of which he may do, or refuse to do, that particular thing; that man or Magistrate doth commit a rape upon that mans conscience, and may in so doing destroy him, for whom Christ dyed: And wo to him, whom the Lord at his coming, shall find so doing.  
Lastly, Christ who was infallible, and his Apostles who had the infallible spirit, did meet with Pharisees, Sadduces, false Apostles, and false Christs: whom they did not onely suppose, but infallibly knew, to be heretics, deceivers, and blasphemers: and yet it's no where upon record in Scripture, that either He, or his Apostles, did at any time cry out to the Magistrate, to punish, or put to death any, in any of the said Sects, as erroneous. Nor did they threaten them with any such punishment, but left them to have their inward Ulcers, to be healed by an inward plaster, ( viz.) the power of truth, and the spirit of the living God; which onely are able to reach the heart, which must first be turned from error unto truth, from sin unto God, before the conformity of the outward man findeth any acceptance.  
THE END.   

Errata, page. 18. line 16. for persecuted red prosecuted.