The Great Mysteries of Godliness and Ungodliness, Title page 4

The Great Mysteries of Godliness and Ungodliness · Title page 4

THE Sword of the Lord Drawn and Furbiſh'd againſt the MAN OF SIN.

OR, Something in Anſwer to a Paper ſet forth by three of the chief Prieſts of London, whoſe names are THOMAS GOODWIN, and one NYE, and SYDRACH SYMPSON, which they have put forth to the propagating of the Goſpel; ſigned by him that is the Clerk of the Parliament, whoſe name is HENRY SCOBEL. With their deceits and deceitful actings laid open, and cleered from Scripture, that they have no example in Scripture for their practice.

Therefore I was moved by the Lord God of life to lay open their deceit by the ſpirit of truth, as it was made manifeſt in me from the Lord; that the ſimple might not be deceived by them, but might have the knowledg of the Truth from that which is for ever, and ſhall not change nor fade away.

By one whoſe name in the fleſh is Chriſtopher Atkinſon, who am one whom the World doth ſcornfully call a QUAKER.

LONDON, Printed, and are to be ſold by Giles Calvert, &c. 1654.

p. 51The Sword of the Lord drawn and furbiſhed againſt the Man of Sin.

THere coming a Paper unto my hands put forth by three of the chief Prieſts of London, whoſe names are, Tho. Goodwin, one Nye, and Sydrach Simpſon, called the Principles of Faith, put forth to the Committee of Parliament, for the propagating of the Goſpel, as they call it; and finding them out of the Apoſtles rule, and the Prophets rule, acting thoſe things which they have no example for, therefore am I moved of the Lord to lay open their deceits, and to declare the living truth of God, as it is made manifeſt in me, and to declare what Faith we own and practiſe, and what we do deny; to that end that the ſimple may be informed, and the way of truth cleered from ſuch deceivers, who are perverters of the Scriptures, who would conſtrain people to follow their imaginations inſtead of truth, as theſe men have done, whoſe names are ſubſcribed. And now a few words in anſwer to that you call your firſt Principle.

Firſt Principle, That the Scripture is the rule of knowing God, and living unto him, which whoſo doth not believe, but betakes himſelf to any other way of diſcovering God inſtead thereof, cannot be ſaved.

Anſw. The Scriptures are not the Saints rule of knowing God and living unto him, but that which was before the Scriptures were written, by which all the holy men of God knew him; and here ye have made your ſelves manifeſt, that ye have not the rule which Moſes had, which is the ſpirit of light, by which he made himſelf known unto the ſons of men; and ye that teach people to walk in another rule, are thoſe that put light for darkneſs, and darkneſs for light, ſhewing forth the ſpirit of error: and here ye pervert the Scripture and Moſes words, which propheſied of Chriſt. Moſes bad not the people walk by the Scripture, neither did he tell them, that living therein was the rule of knowing God, but he directed them to the Life, without which all their profeſſion was abominable: but ye are not come to walk in the Letter, whoſe lips and practice doth not concord p. 52with it, who are found acting thoſe things which it declares againſt: Matth. 23. who are called of men Maſter▪ ſtand praying in the Synagogues, which our Lord Jeſus Chriſt cryed wo againſt; and here your Faith, and your Principle is deſcryed, who are not ſo much as found acting in that which you call your rule. Now leſt you ſhould boaſt in your glory, and the ſimple be ſtumbled by your ſubtilty, I am moved of the Lord to open and diſcover unto all, that your Faith is no more then all the ungodly in this Nation doth profeſs, and alſo that the Rule whereby the Saints are guided, is that which was before the Scripture They belye the Profeſſion.was. Firſt, it is profeſſed generally in this Nation, that believing in the Scriptures is the rule of knowing God: this have you preached for Doctrine among the people, and yet the way of God is hidden from their eys, who are found acting in the abominations of the Heathen, as doth plainly appear by the ſins of this people; nay, what ſin is there, that is not committed amongſt this people, which have profeſſed the Scripture to be their rule, and you that pretend to be their teachers are the greateſt examples of their wicked practices, Crying peace, peace unto them, when there is no peace, one building a wall, and another dawbing it with untempered morter: but ye ſhall proceed no further but your folly ſhall be made manifeſt to all men. Our rule is that whi…h Moſes walked in, and Abraham, and David, and all the Prophets which is Chriſt Jeſus the light of the world, which whoſoever believeth not in him hath not God; Moſes walked in him, Abraham believed in him, and David delighted in his Law which is perfect; and here we deny you, who deny that rule in which the holy men of God walked in.

Second Principle: That there is a God who is the Creator and Judge, and Governor of the world, and is to be known by Faith.

Anſw. The Saints God ye are ignorant of (who put light for darkneſs, and darkneſs for light▪ and before him ye cannot ſtand in judgement, who are found working wickedneſs, making people believe, that believing in a thing without them, will bring them to the knowledge of God, which none can know or underſtand but through death; and if ever ye come to know this God whom the Saints worſhip in Spirit and Truth, ye muſt witneſs a day of vengeance to paſs through: therefore ſtop your mouths ye proud and luſtful ones, the day of recompence p. 53is come, in which ye ſhall receive double for all your wickedneſs: The Lord is our Iudge, our Law-giver, and our King, and this we witneſs though we had never ſeen the Scripture: And here we deny you and your principles, which is no more than that which the world profeſſeth: Therefore be ye aſhamed, ye wicked and ungodly ones, who live in the beaſtly nature, who knows no more of God than what ye have without in the Scriptures, which they ſpoke forth that witneſſed him before the Scriptures were written, him we own and witneſs to be our King, & by him we are redeemed out of your generation, glory to his name for ever, who hath made himſelf manifeſt in us, and hath brought us to that which was before the Scripture was.

Third Principle, That this God who is Creator, is eternally diſtinct from all other Creatures in his being and bleſſedneſs.

Anſ God ye know not, neither can ye ſee him, but are found perſecutors of him, who would divide him from what he is, by heatheniſh inventions, which ariſeth out of the corrupt ſenſual part, which never ſhall inherit the Kingdom. The being of God is not diſtinct from them that are begotten by him: For as the Father and the Son are one without diſtinction, ſo are they that are begotten by him; and here you perverters of the truth are ſhut forth from God, with all your diſtinctions and imaginations, which ariſeth out of the dark mind, by which ye have all this while deceived the people. Woe unto you, ye enemies of God, your foundation, your compaſs, and your end is made manifeſt unto the children of light, who would divide God from his children, whom he hath begotten unto himſelf through the word of faith, in which we live and abide for ever: And here I challenge you before the Lord, to produce one Scripture which ſpeaks of God being diſtinct from them that are begotten by him; and if you cannot prove your words by plain Scripture, let ſhame cover your faces, and ſtop your mouthes for ever.

And for your fourth thing, That God is three perſons or ſubſtances, this is alſo another of your lies, never ſuch a word is declared of in Scripture: and thus have you made your folly manifeſt to all men, and have cleared your ſelves from the Scriptures. God is a myſtery, in whom the foundation of all things ſtands, and he is but one in all, though ten thouſand times ten thouſand.

p. 54Woe unto ye, you perverters of the truth, who blinds the eyes of the ſimple, making them believe your imaginations and conceivings in ſtead of truth; and this you run to the powers of the earth to propagate. Ye men of ſin, did ever the Prophets declare of ſuch Goſpel as this, or did ever the Apoſtles preach any ſuch doctrine as this, which ye would compel people to believe▪ and would have the powers of the earth to propagate? Here I challenge you again to prove your example by Scripture, and where ever the holy men of God did divide him into three ſubſtances? And if ye refuſe to prove the ſame, I proclaim as in the preſence of the Lord, that ye are perverters of the Scriptures, and of the right way of the Lord; and your propagating the Goſpel, and your principles are accurſed from God, having no example in Scripture.

Fifth Principle. The fifth is, That Chriſt is the Mediator between God and man, without the knowledge of whom there is no ſalvation.

Anſw. Him we witneſs made manifeſt in us, who is the Mediator: but what have you to do to ſpeak of his name, or profeſs his words, who are found in the ſteps of the Scribes & Phariſees that put him to death, who are called of men Maſter, have uppermoſt rooms at feaſts▪ ſtand praying in the ſynagogues, as they did that Chriſt cried wo againſt, Math. 23. Thus you are ſeparated from Chriſt who are not found in his doctrine, and are found among the Heathen whom the condemnation is upon; and the Scripture bare teſtimony againſt you▪ that you are not in the doctrine of Chriſt, but are found to be lyars, 1 Joh. 2. …2. and the acts of your fathers you are found acting.

And in the ſixth you ſay, that Christ is the true God. Here you be witneſſes againſt your ſelves, that you divide the Father from the Son, who you ſay is three diſtinct ſubſtances: But the Lord will make you manifeſt, ye that blindfold the ſimple, by your ſubtilty and witchcraft making them believe lyes in ſtead of truth, and would divide that in which there is no diviſion; for he that hath the Son hath the Father alſo. This man Chriſt Jeſus, who was made with an oath, the everlaſting covenant, the oath of God, is not divided from him in whom the foundations ſtand; for without this man Jeſus was nothing made; and as he was, ſo he is. He that hath an ear to hear, let him hear. And here, p. 55Sottiſh minds, your imagined God beyond the ſtars, and your carnal Chriſt which you would make appear through your heatheniſh Philoſophy, is utterly denied and teſtiſted againſt by the light which comes from Chriſt, which ye reſiſt as your forefathers have done.

And in your ſeventh Principle ye are laid open. 1 Joh. 4. 2. Hereby know we the Spirit of God▪ every ſpirit that confeſſeth Chriſt come in the fleſh, is of God; and this is he that is one with the Father, even Jeſus Chriſt the man of God, who was given for a covenant; but him ye are enemies unto. And whereas you ſay in the eighth, that this Chriſt the man of God is God and Man in one perſon, it is a lye. He is not divided from what he was before the foundations of the hills were laid: but him ye know not, but as ye do imagine, and the Heathens do; and here you are ſhut forth from the Scriptures, and from Chriſt, and the new man, which is witneſſed in the ſons of God. Therefore ſtop your mouths for ever, who would make people believe, that believing in thoſe words which are declared from the Life, without the ſame ſpirit as they had that ſpoke them forth, will bring them to the ſame knowledg of God.

And thus in your Ninth, you have alſo ſhewed forth your ignorance, and telling people that Christ hath paid a ranſom for ſin: This is witneſſed by the children of light; but what have ye to do to take theſe words into your mouths, that never yet came to repentance for ſin? and if ever you witneſs him a Redeemer, you muſt witneſs the vengeance of God which is upon the man of ſin: But you men of ſin, who live in your filthineſs, ſhall receive your recompence from the hand of the Lord; and this ye ſhall eternally witneſs, whether you will hear or forbear.

But why is the 10 Article left out? Reader, thou ſhalt have it anon.And as for the eleventh, that Chriſt being the onelyonly God and man in one perſon, remains for ever a diſtinct perſon from all Saints and Angels, notwithſtanding their union and communion with him, your words are utterly denied and deteſted, and your diſtinctions are abominable. I challenge you from the Lord to prove ſuch a thing in Scripture, or elſe ſtop your mouths for ever; for Chriſt Jeſus is but one in all, and not diſtinct; and you that would divide him and them that are begotten by him, are enemies unto him.

p. 56Why do you not put doun all? moſt abominable impoſtors.As for the twelfth, That all men by nature are dead in treſpaſſes and ſins; this is fulfilled in you, and ye ſhall receive the wages of it, ye men of ſin, whoſe ungodly practiſes are laid open and diſcovered to the children of light, who have obtained the victory. And I tell you plainly, that vengeance of God hangs over your heads, and the recompence of God ſhall be doubled upon you that live in your ſins; except ye repent, ye ſhall likewiſe Why do you cut ſhort the 13 article too? This is not the laſt; there are two more, which Reader thouſhalt have in, to diſcover theſe enemies to truth and the Goſpel.periſh. And whereas ye ſay ye are juſtified and ſaved by grace, ye are they that have turned the grace of God into wantoneſs, and holds the faith of our Lord Jeſus Chriſt with reſpect of perſons, as is made manifeſt by you daily.

And in your laſt you ſay, That to continue in any known ſin, under what pretence ſoever, is damnable. Here be you witneſſes againſt your ſelves, that ye are proud, and that ye live in the practice of the world which is ſin, and ſeek for your gain from your quarters, which is ſin, and the Lord ſent his prophets to declare againſt ſuch, and the ſame woe from God is upon you that act the ſame things, Iſa. 56. 11. And here your practice and example is found among the falſe prophets of Iſrael, which the Lord ſent his true prophets to declare againſt, which received his word from his own mouth, for which they were both perſecuted and ſtoned by your generation, which profeſſed that in words which they perſecuted in the Saints, who witneſſed the life and power of what they ſpake. Thus have ye brought ſhame upon your ſelves, ye deceitful workers, who are profeſſing that outwardly in words, which ye are enemies to the life of. So from the Scriptures ye are razed out, and your bottom and foundation is made manifeſt to the children of light, and your deceits are made manifeſt by them that walk in the light, at which you are ſtumbling as your forefathers did, though you profeſs the words declared from the light.

Thus have I returned an anſwer to your confuſed Paper, leſt you ſhould boaſt your ſelves in your folly, and blind the eyes of the ſimple by your heatheniſh inventions, as ye have formerly done, and have laid your ſhame open unto the ſimple-minded, that they may diſcover and ſee your confuſion.

And now a word unto you from whom this Paper was put forth: Your ſpirits and your actings are contrary to the Spirit of Chriſt, as having no example from him not his Apoſtles p. 57for it; be ye aſhamed, and ſtop your mouthes from profeſſing godlineſs, who are found in the pride, and in the wickedneſs of this world, out of which the Miniſters of Chriſt were redeemed: How can ye but deny the truth, when as ye act thoſe things which the Miniſters of truth were ſent to declare againſt, therefore let ſhame cover you, and let your mouthes be ſtopped in the duſt for ever profeſſing Chriſt or his Goſpel, who are found enemies to it. And now ye covetous Prieſts, who ſeek for your gain from your quarters, ye may be aſhamed of your profeſſion: How often have ye declared againſt the covetous practice of the world, in words outwardly, and yet your ſelves are found acting in them, in covetouſneſs and and extortion, as is daily made manifeſt by you, and is contrary to the practice of the Apoſtles: For ſhame ye covetous Prieſts give over your wicked practices, and your beaſtly actings, leſt the Lord rip off your coverings, and lay you naked to all men.

Thus have I cleared my conſcience to you, and to all the world in the preſence of the Lord, whether you will hear or forbear.

There is another (which is all I have read thorough of theirs) that I would have inſerted; but becauſe I feared it would make my Book ſwell too much, I have omitted it, only I ſhall give you the Title of it, becauſe I ſhall make uſe of it to diſcover their opinions: And thoſe who have the Book, may examine my Quotations, which I ſhall do faithfully, reſerving the Book by me to ſatisfie any that have it not, and may deſire to ſee it, to that purpoſe. The Title is thus; Truths defence againſt the refined ſubtilty of the Serpent, Held forth in divers Anſwers to ſeveral Queries, made by men (called Miniſters) in the North; Given forth by the light and power of God, appearing in George Fox and Richard Hubberthorn: Printed for Tho. Wayte at his houſe in the Pavement in York, 1653.

And now having given you a view of theſe pieces of the Quakers, which are their own, and received from one of their Proſelytes in this City, I ſhall deſire thy patience, Reader, to go a little further with me, and thou ſhalt ſee theſe Quakers acted by the ſame ſpirit of deluſion, and doing Satans work, though ſeemingly otherwiſe. That deceiver of the Nations p. 58being now almoſt caſt out of the prophane Ranters (who made ſuch foul work, that I ſuppoſe the devil himſelf was aſhamed of them. And now he will appear in his white garments, as an angel of light (under the diſguiſe of humility, and mortification) to carry on his dark deſign of diveliſm to the overthrow of all Religion.

And firſt let me tell the Reader, I have very good ground to conclude as I ſuppoſe, the myſtery of the Quakers to be the ſame with the Ranters, for this reaſon (beſides that it will manifeſtly appear afterwards, when I come to lay part to part (as I promiſed) becauſe I finde the Quakers in a book of theirs, called, A word from the Lord, unto all the faithleſs generation of the world, &c. Printed 1654 By George Fox, and James Nayler, wherein they have a word (among others) to the Ranters; I finde theſe Quakers giving this Teſtimony (13 page of the book) to the Ranters in theſe words, The word of the Lord God (ſay they) to you which are called Ranters, You had a pure convincement, I witneſs, which did convince you, but having fled the Croſs, and now to it are become enemies, which turns the Grace of God into wantonneſs, &c. and then they blame them (as juſtly they may) for their abominable prophane converſation.

But however it ſeems they had a pure convincement, that he witneſſes. So that their light (their Doctrine) was good, however they abuſed it, They had a convincement under the Law (as they ſay) and ſtarted up to be as Gods (by that pure convincement it ſeems that God and they were one, and not diſtinct; but (as they ſtill ſay there) they never came through the Prophets, nor Moſes houſe, nor Chriſt. Mark their language, They never came through the Prophets, nor Chriſt. Here the Prophets, Moſes, and Chriſt are all propoſed, not to be reſted in, but to be gone thorow; They muſt go thorow Chriſt as they go thorow the Prophets and Moſes. Chriſt as well as Moſes, muſt ceaſe and be gone thorow; not reſted in. And the Ranters it ſeems abuſed their good Principles (their pure convincement) whereby they ſtarted up as gods: but falling into prophaneneſs did not rightly improve their Godſhip. And ſo came ſhort of their Chriſt ſhip (which theſe Quakers) by hearkening to the light of their own Godhead within them attain unto.

p. 59Thus for the Ranters, but now as for the Anabaptiſts, Independents, and Presbyterians, they fall upon them, and quarrel their very light and doctrine, as living and teaching in the letter, and taking up outward commands, are witches, &c. As may be ſeen in that book of theirs. So that the light and principles of the Ranters is more pure in theſe mens eys: Its true, the Levellers (to whom they there ſpake alſo) they have ſome indifferent eſteem with theſe men (if they had gone on) for they tell them, that they had a fleſh in their minds (I ſuppoſe ſome of this pure light, for they add) a ſimplicity, but their minds run into the earth (they ſay) and ſmothered it, and much of it, they ſay is withered, not all, it ſeems. So that Reader, thou maiſt hereby plainly ſee, what Principles and Lights theſe Quakers moſt approve of, and ſo conſequently follow, ſc. the Ranters in the myſtery of ungodlineſs before diſcovered.

And you will not think it ſtrange that one and the ſame Principles are made uſe of, to ſuch ſeemingly differing ends as theſe are, by the Ranters and theſe Quakers: if you conſider, that even the ſacred truths of God, by the ſubtilty of the Serpent working in mans heart, are abuſed, and the Grace of God turned into wantonneſs, by laſcivious and fleſhly ſpirits: For obſerve Reader, one of the ſame perſwaſion or opinion (yea or truth) works diverſly, as it is diverſly received, as they are that entertain it. A Truth meeting with a ſober and temperate ſpirit, will ſtrengthen and encreaſe his temperance. For men naturall improve every thing that agrees with their temper, and conſtitution, and the ſame Truth meeting with an unſober and intemperate ſpirit ſhall finde the ſame entertainment, ſc. advance his actings according to his temper, either to excuſe him and uphold him in his intemperancy▪ or by irritation to provoke him to more intemperance. So that let truth be what it will, moſt men are what they were. Only they know and can ſay more then they did before. And in truth this is the Religion (if I may give it that name) of all men in the world, except of thoſe whoſe hearts the Lord changes & makes ſuitable to ſpiritual truths, & they made new men, as hath been opened in the myſtery of godlineſs, which onelyonly makes a man a Chriſtian, whatever the Quakers, Arminians, and Papiſts ſay (of general Light, univerſal Grace and Free-Will) to the contrary. And which one truth is able p. 60and ſufficient to overturn all their rotten and ungodly, and ungoſpel-like opinions.

But now Reader, that theſe Quakers are acted by the ſame curſed, ungodly, ungoſpel-like principles of the Rantors before opened, I ſhall prove from their own writings and expreſſions. And firſt (as the Rantors offer violence to the Majeſtie of God himſelf) as you have ſeen, by making themſelves equal with, and not diſtinct from the Majeſtie and glory of God himſelf (which I ſuppoſe thou wilt grant is high blaſphemy, and the ſin, the principal and capital ſin of the devil;) ſo do theſe Quakers: For it is their down-right and plain expreſſion, That they are equal with God, as Fox ſaid the words expreſly, I am equal with God. And Naylor being ſpeaking upon the point of perfection, being asked, whether he did believe that any could be as holy, juſt, and good, as God himſelf, anſwered, That he did witneſs that he himſelf was as holy, juſt, and good as God. All which you may find in a Book called the Perfect Phariſee, written by ſome Miniſters of Newcaſtle. And they alſo affirm, that the nature and glory of the elect (mark, the nature as well as the glory) differs not from the nature and glory of the Creator. Theſe are the words of Howgill and Burrough, in anſwer to certain queries put by one Reeve and which are printed together with their Anſwers to Bennets Queries, here before inſerted; and which I had a purpoſe to print alſo, but that I was unwilling to make my book ſwell too much in bulk, and ſo diſcourage the Reader in regard of the price; and the rather I omitted it, becauſe in it the anſwers are longer by much then thoſe to Mr. Bennet, and full of impertinences, which I feared would tire and diſcourage the Reader in that regard alſo.

But Reeve, having propoſed this Query, which is his ſecond, Whether is not this an infallible demonſtration to all men, that a man is ſent forth by the eternal Spirit, if he have received a gift from the holy Ghoſt to demonſtrate what the true Creator was in his own diſtinct eſſence, nature and glory, from all eternity, in time, and to all eternity and wherein elect men and Angels differ in their natures and glory, diſtinct from their Creator in their perſons?

They (after ſome revilings, and judging the Queriſt) ſay (as before) That the nature and glory of the Elect, differs not from the nature and glory of the Creator. And add thus; For the Elect p. 61are one with the Creator, in his nature enjoying his glory, which was from eternity unto eternity: He that reads, (ſay they) let him underſtand.

And then further add, Thy word, Diſtinct eſſence, I deny: For, the Elect is not diſtinct from the Creator, but lives by the dwelling of the Son in him and with the Son the Father dwels alſo; if thou haſt an ear thou maiſt hear.

And in their Anſwer to the firſt Query (which I had omitted) where the Queſtion was thus, Whether theſe men (meaning the Quakers) were ſent forth by the eternal Spirit to Preach, I muſt take▪ the queſtions as theſe Quakers ſet them down, for that they doe belye men in miſreciting their words, I ſhall prove afterwardswhich in the leaſt cannot demonſtrate, what the only true God is in himſelf, and how he is a diſtinct being from all living creatures, and how he reigns in the elect, by a created word, voice, or ſpiritual motion only?

They give this Anſwer, God is a Spirit, and he is not diſtinct from living creatures, for in him living creatures lives, moves, and hath their beings, and he is not far from them, nor diſtinct from them. Which minds me of one Sebaſtian Frank (a man of this gang in Germany) who hath this blaſphemous expreſſion: In trunco Deum eſſe truncum, in porco porcum, in diabolo diabolum. In Engliſh thus (which I do with abhorrency and trembling▪ In a log God is a log, in a ſwine he is a ſwine, in a devil a devil. And whether theſe men be not of the ſame mind, who ſay, That God is not diſtinct from the creature, let any man judge.

And for their equality with God, its their common judgement, as may be ſeen in a diſcourſe called, aap. 2, 3.A brief Relation of the Irreligion of the Northern Quakers; Sold at the three Pigeons in Pauls Church-yard▪ And alſo in a Book Entituled, The perfect Phariſee, under Monkiſh holineſs, oppoſing the Fundamental Principles of the Doctrine of the Goſpel. bbp. 3, 4.A Book pen'd with much judgement, by five Miniſters living in Newcaſtle, Mr▪ Weld, Mr. Prideaux, Mr. Hammond, Mr. Cole, and my reverend friend Mr William Durant, Printed for Richard Tomlins at the Sun and Bible near Pye-Corner 1654. To which Books (for brevity ſake) I refer the Reader, and cloſe this Head with what I find written by the Quaker Atkinſon, in his Book (called, The Sword of the Lord, &c.) herewith before printed, where thou ſhalt find this ſolid principle of truth laid down by thoſe reverend men.

p. 62That God who is the Creator, is eternally diſtinct from all other creatures: So the ſe Quakers languages it, as if God were a creature too; whereas thoſe worthy men ſay in their Propoſals thus, That he is eternally diſtinct from all the creatures; not Anſ. to 3. Art.uſing the word (other) they ſay (according to the truth) That he is diſtinct in his being and bleſſedneſs, after ſome revilings, charging them upon this Principle of truth, with Heatheniſh inventions (as thou maiſt ſee there) have ſaid, That the being of God is not diſtinct from them that are begotten by him. And further add, That as the Father and the Son are one without diſtinction, ſo are they that are begotten by him. Now ye know that the Father and the Son are one eternally, both in eſſence, and all glorious excellencies. And theſe blaſphemers ſay, That as they are one without diſtinction, ſo are they that are begotten by him.

Reader, I took not upon me to confute or anſwer them in this, or any of that which follows (for recitaſſe, eſt confutaſſe) but to let thee ſee what bold, impudent audacious, blaſphemous wretches theſe Quakers are, and that they build upon that rotten foundation, that myſtery of ungodlineſs formerly repreſented to thee: and that they offer violence to the Majeſtie of God himſelf, as God, levelling him with the creatures, which is the head, and the firſt principle of this man of ſin, and the firſt thing propounded.

And unto this we may add their denial (direct denial) of God, as he hath revealed himſelf in the Scriptures; and that is, that he is three in one (which for brevities ſake, ſuppoſing our meaning to be underſtood by our people, who are inſtructed in this principle) we expreſs by the word (Trinity.) And for the better apprehenſion (as the creature now is able to apprehend of God) we expreſs by three ſubſiſtances or perſons: Whereas I ſay we are taught in the word, That God is three in one.

Anſw. to the 4th Art. or PrincipleAtkinſon (in his Sword drawn, before printed) ſaith, that this is one of their lies: and ſaies, that God is but one in all, though ten thouſand times ten thouſand, make out what they can.

So that here's manifeſt and horrid violence offered to the Majeſty of the Almighty both in his nature and eſſence, and to the doctrine of the Trinity And now in the ſecond place I ſhall ſhew thee, that they offer violence to Jeſus Chriſt, the Lord p. 63our righteouſneſs, God over all, bleſſed for ever. For, as for Chriſt, though they often mention him, yet in deed and truth they make no more uſe of him then they doe of Moſes and the Prophets: I ſay, in deed and in truth; for they are meer juglers, they ſpeak one thing, and mean another, jeſuitically equivocating: So that it is a harder matter to find out their doctrines, then to confute them. Its uſual with them to ſay, they witneſs Jeſus Chriſt; and the death of the man Chriſt Jeſus which ſuffered at Jeruſalem, they own and witneſs. But what do Anſwer to four Art. by Howgil a Barr.they mean by theſe words, they own and witneſs? Is it any more (in truth) then what the very Devil is forc'd unto, ſc. that there was ſuch a Chriſt, and that he did ſuch and ſuch things? But as for Chriſt, and the death of Chriſt, and his righteouſneſs wrought and done in his own individual perſon to be relied upon, & by faith reſted in for juſtification of the Saints to life, without any thing wrought or done in them or by them for that end; this they utterly deny. And whereas the Word propoſes Chriſt the reſt of ſouls, they on the contrary ſay that he is not to be reſted in: They ſay that we muſt go through him, as we go through Moſes and the Prophets; as thou haſt ſeen in Foxes and Nailors book, called A word from the Lord; where they blame the Ranters, that they never came through the Prophets nor Moſes houſe, nor Chriſt.

I have in part opened this already; but if thou wouldeſt (Reader) more fully know their meaning, what it is to go Alſo what it is to go through, Farnworth exponds in his Anſwer. Truths defence, p 69.through Moſes and the Prophets and Chriſt, read but a paſſage in that book of Fox and Hubberthorne, the title whereof I have formerly given thee, (ſc. Truths defence) and there p. 68. l. 24. thou ſhalt find the meaning, (for he that will underſtand the language of Cut-purſes and pick-pockets, muſt learn it of their fellows) and there thou ſhalt find what it is to come through the Law. The Anſwerer to the Queries ſays, that many do profeſs the Goſpel and the new law of righteouſneſs, and are not come through the Law. And that is (as he there explains himſelf) that the Law hath no more power over a man, and that he is dead to it: miſapplying that which the Apoſtle there ſpeaks of, the law of ſin, (or ſin ruling by the Law to death and condemnation) to the holy Law of God, the Moral Law it ſelf, the eternal rule of righteouſneſs; as if a Chriſtian ſhould ever be dead p. 64to that, and free from that, as not to be bound to obſerve it. And that this is his meaning, the next page ſhews; (there in the beginning) he ſays, the Law and the Prophets were until John, and John until Chriſt: and bids thoſe that can receive it (that is, underſtand him) receive it; and if they can, they may: So he ſays, implying a myſterie, ſomething more then ordinary to be intended by him in that expreſſion. And then tels them, that when they come to go through Moſes and through the Prophets and through John to come to Chriſt, then they ſhall ſee the light is but one, ſc. the light of Moſes and the light of Chriſt; for that was the queſtion propounded, Whether there were any diſtinction between them? as thou mayſt ſee in that book, Quer. 4. There's juſt ground of exception againſt that too; but 'twould be endleſs to follow them to every by-path. But by this thou ſeeſt their meaning, what it is to go through Moſes, the Prophets, and John, ſcil. to go beyond them, and to be dead and free from them.

And the ſame ſay thoſe Quakers in their ſhort Anſwer to the 7 Prieſts: who ſtile themſelvs thoſe Quakers who ſhal make all the world to quake and tremble: printed by Calvert, 1654. In the firſt page of that book, they give good words of the Law, viz. that it is holy, juſt and good, and perfect and pure. But for theſe good words, they preſently in the next line ſay, that it is but a Schoolmaſter till faith; and when faith is come, we are no longer under a ſchoolmaſter. And this (ſay they) is witneſſed amongſt us. And in the 8▪ page of that book (ſpeaking of the Moral Law) they ſay, that's without, and there it ſhall ſtand as you are (the Prieſts) in the firſt nature; and that (in their tongue) is the periſhing nature. Why now, ſays Naylor and Fox, the Ranters failed, in that though they had a pure convincement, and ſtarted up to be as Gods, they did not proceed, they never came through the Prophets nor Moſes houſe, nor Chriſt. All muſt be gone through, we muſt not ſo much as reſt in Chriſt.

And indeed, what need is there? For if we be once come to be equal with God (as they ſay) perfectly righteous in our own perſons, ſo that we can perfectly keep the Law, and not ſin in any thing; what need Chriſt, as a Mediator or an Interceſſor? and ſo no need of him for any thing. This one deſperate opinion p. 73is the very cutthroat of Chriſt and Chriſtianity, and makes Chriſt (eſpecially as to a believer) of none effect and uſeleſs. They are now their own Chriſts, they have gone through him and beyond him: They have now no more to do with our Sword of the … drawn, p. 5.imagined God beyond the ſtars, and our carnal Chriſt, which they ſay thoſe precious and godly ſervants of Chriſt would make appear through their heatheniſh Philoſophy.

Nay, beloved Reader, do they not make Chriſt altogether uſeleſs to the Saints, whenas they ſay, the Elect were never defiled? as they do in their anſwer to the 4. Querie, put by Reeve, and anſwered by Borro and Howgill. And in the anſwer to the 5. they ſay again, the Elect are not, nor ever were defiled. And ſurely if ſo, no need of a Chriſt, a Saviour; and if the Elect have no Saviour, none elſe ſhall, and ſo no need of Chriſt at all: then he came in vain, and dyed in vain, unleſs it be only to be a figure, an example, (which is the curſed doctrine of the Socinians, and which (as in the brief Relation of the irreligion of the Northern Quakers, p. 5. error 13.) ſtands charged, and not anſwered in the Lancaſhire-Charge againſt them. And well may this be their opinion, if every man have a light within him ſufficient to lead him to ſalvation, then ſure there is no abſolute neceſſity of a Saviour.

Thus doe they offer violence to Jeſus Chriſt our Saviour, making him a meer ſhadow, a type, a temporary manifeſtation, to be gone through, not to be reſted in; and making void the chief end of his coming in the fleſh, and nulling his death and ſufferings. I might farther manifeſt this unto thee (Reader) how they offer violence to him by their ſuſpitious expreſſions, ſometimes concerning his Divinity, ſometimes his Humanity, ſc. the truth of his humane nature, calling him the Man of God, urging the words as of the Article; whereas they ſay God and Man, as in the 8. Article following▪ where thou ſhalt have them timely expreſt. But I am not willing to deal upon ſuſpitions, although there be ground enough to charge them: And I profeſs I am weary with raking in the ſtinking puddle of their blaſphemous writings. Only I deſire thee, Reader, to remind one blaſphemous poſition of theſe men expreſt in the laſt mentioned peece, viz. The ſword drawn. In the anſwer to the 7. Principle, the Quaker ſays, that whereas they in the Article ſay, that Chriſt p. 66the man of God, is God and man in one perſon, it is, ſays the Quaker, a lye. And I cannot omit (what I had almoſt forgot) to tell thee what account they make of Jeſus Chriſt; by an expreſſion of one of their eminent Proſelytes, given out to an Inhabitant of this City, (one of credit, who will make it good upon oath at any time when lawfully required:) Art thou ſuch a fool (ſaid he) as to hope to be ſaved by that Jeſus Chriſt that died at Jeruſalem ſixteen hundred years ago?

And (to contract) that they do deny ſalvation by that Jeſus Chriſt▪ (for they cant, they juggle and equivocate, when they ſpeak of Chriſt;) I ſay, that they do deny ſalvation by that Jeſus Chriſt that died at Jeruſalem, in that way and whole manner and progreſs as is and hath been taught and profeſſed in England ever ſince the Reformation from Popery, is moſt manifeſt, not only by what I have here declared, but alſo by ſhuffling, avoiding, and not anſwering thoſe plain queſtions in theſe things, by ſeveral who well know their opinions, propoſed unto them: And by quarrelling with, and ſnarling at thoſe ſolid Principles of Chriſtian religion ſet forth by theſe godly learned and able Divines, Dr. Goodwin, Mr. Nye, and Mr. Sidrach Simpſon. Yea, and which doth moſt manifeſtly diſcover them to be wicked and ungodly liars and impoſtors, by their mangling of their words, and rendring them falſly; as thou maiſt, Reader, perceive by comparing them, when I ſhall preſently give them unto thee. And not only ſo, but leaving out whole Articles of moſt eminent concernment, and not ſo much as mentioning them, becauſe they durſt not anſwer them for fear of being diſcovered.

1. THat the holy Scripture is that rule of knowing God, and living unto him, which whoſo doth not believe, but betakes himſelf to any other way of diſcovering truth, and the mind of God, in ſtead thereof, cannot be ſaved.

2. That there is a God, who is the Creator, Governor and Judge of the world, which is to be received by faith, and every other way of the knowledge of him is inſufficient, Heb. 11. 3.

3. That this God who is the Creator, is eternally diſtinct from all the creatures, in his being and bleſſedneſs.

4. That this God is one in three perſons or ſubſiſtences.

p. 675. That Jeſus Chriſt is the onelyonly Mediator between God and man, without the knowledg of whom there is no ſalvation.

6. That this Jeſus Chriſt is the true God.

7. That this Jeſus Chriſt is alſo true man.

8. That this Jeſus Chriſt is God and man in one perſon.

9. That this Jeſus Chriſt is our Redeemer, who by paying a ranſom, and bearing our ſins, hath made ſatisfaction for them.

10. That this ſame Lord Jeſus Chriſt is he that was crucified at Jeruſalem, and roſe again, and aſcended into heaven.

11. That this ſame Jeſus Chriſt being the onelyonly God and man in one perſon, remains for ever a diſtinct Perſon from all Saints and Angels, notwithſtanding their union and communion with him.

12. That all men by nature are dead in treſpaſſes and ſins; and no man can be ſaved, unleſs he be born again, repent and believe.

13. That we are juſtified and ſaved by grace, and faith in Jeſus Chriſt, and not by works.

14. That to continue in any known ſin, upon what pretence or principle ſoever, is damnable.

15. That God is to be worſhipped according to his own will; and whoſoever ſhall forſake and deſpiſe all the duties of his worſhip cannot be ſaved.

16. That the dead ſhall riſe, and that there is a day of Judgment, wherein all ſhall appear, ſome to go into everlaſting life, and ſome into everlaſting condemnation.

And now Reader obſerve, beſides, as I ſaid, the mangling of their words, and ſo perverting the ſenſe (as I could clearly make appear, but that I dare not thruſt my dull ſickle into the harveſt of thoſe worthy and expert Labourers, whoſe names ſhall live when their oppoſers ſhall rot in oblivion,) Obſerve that this Wretch, beſides his not anſwering to any one, but evading and railing, hath wholly left out the tenth and two laſt. Look upon them again, Reader, and ſeriouſly conſider them, and then tell me what religion theſe men are of, are they Chriſtians? And that thou maiſt not think this the judgment of this wretch alone, thou ſhalt obſerve ſuch dealings from his fellows, when they come to queſtions of the like nature; ſay nothing, or evade them▪ Good Reader, I muſt again intreat thee to read thoſe three omitted Articles, and ſatisfie me p. 76or thy ſelf, why they are left out; but that they are not willing to own and witneſs, that the ſame Lord Jeſus Chriſt, God and man in one perſon (which as thou haſt ſeen before, they ſaid was a lier, is he that was crucified at Jeruſalem, and roſe again, and aſcended into heaven, as the …rticle expreſſes it; and ſo of the other two. And to add a little to this, do but take notice of th… judgement concerning this Chriſt (for they have another …hemſelves) take notice I ſay what they are charged with in that notable piece before quoted, viz. The Perfect Phariſee. Their ſeventh poſition there charged is, That Chriſt in the fleſh, with all he did and ſuffered therein, was but a figure, and nothing but an example: Which the Authors of that book thus aſſert by way of proof (this, meaning the laſt mentioned poſition) is expreſly found in their book called Sauls Errand to Damaſcus; alſo this was written in that Letter which Naylor wrote to one in Lancaſhire, which was objected againſt him by D… ▪ Marſhal, upon account of another principle in it, viz. That he that expected to be ſaved by him that died at Jeruſalem, ſhould be deceived. And this Mr. Jaques, Miniſter at Bolton in Lancaſhire, ſent his teſtimony under his hand, that he would make appear when ſent for.

And they may well be thus bold with him that is a meer nullity, a nothing (if their opinion of him were true) for they queſtion (if not deny and deſtroy) his natures, both divine and humane; for which I will appeal to their expreſſions: For as for his divine nature, his abſolute Godhead, when as the eight Article propoſed (as before) by Mr. Goodwin, &c. ſaies, That Jeſus Chriſt is God and man in one perſon (which as before) most blaſphemouſly they anſwer, was a lie. What doth he mean to alter their words, and to call him only the man of God, not God and man, as they expreſs it? Whereas you ſay in the eight (ſaith he) that this Chriſt, the man of God, is God and man in one perſon, it is a lye. If he did believe him to be God and man, would he have altered their words, and given him ſuch a diminiſhing appellation, as the man of God? a title given to meer creatures. And as for the humane nature of Chriſt (his diſtinct, particular, and proper body) do they not deny it? For a query being put to George Fox, Whether Jeſus Chriſt have a body in heaven, and whether it be the ſame that appeared among men in the fleſh, &c. p. 771Thou ſhalt find him anſwering, That Chriſt hath but one body, which is (ſaith he) the Church: and he ſaies, he remains in the Truths defence, pag. 78.heavens; but he will not ſay he hath a humane body there.

And being asked (as before) Whether it be the ſame that appeared amongſt men? He anſwers, It is the ſame that did deſcend, the ſame did aſcend; not acknowledging any other body, than what did deſcend. And in the eighty page, being asked, with what bodies the Saints ſhall ariſe, and dwell, and live in for ever? And whether every particular Saint ſhall have a particular body? He anſwers, The Saints ſhall ariſe in that body which Chriſt doth live in; for (ſaith he he is the Saviour of the body, he is the head of the body, and the reſurrection, and the life of the body, and his body is but one.

So that here thou ſeeſt that Chriſt and the Saints have no diſtinct bodies of their own, and but one common body, all blended together.

And as they thus offer violence to Jeſus Chriſt in his nature and perſon, ſo do they alſo to him, in his death, bloudſhed, and merits. This in part appears by what hath been ſhewed already, in their ſcoffing at our hopes of being ſaved by that Jeſus Chriſt that died at Jeruſalem, and in ſaying that they are redeemed by the blood of Chriſt, but not at Jeruſalem onelyonly; but (ſay they) made manifeſt in us. So that there is ſomething in themſelves whereby they are redeemed. Truths Defence, pag. 95. and in the 86. page of the ſame Book, they ſay, There is that light and power in every man, which if he take heed to it, and wait within, there he ſhall find his Saviour. Mark there (within) he ſhall find his Saviour.

And affirming the elect were never defiled, &c. But it appears further, in that they hold, the ſufferings of Chriſt, now in the Saints, to be ſatisfactory for ſins paſt, preſent, and to come. For Howgill and Borr. as thou maiſt ſee in their Anſwer, herewith printed before, to the ſeven Queries, ſay thus, Thou blaſphemer▪ askes thou knows not what, is not Chriſt the ſame now as ever? and is not the ſufferings of Chriſt ſatisfactory wherever? Nay (which is more horrid) if we take the queſtion and anſwer together, do they not in effeſt ſay (for they will not yet ſpeak out all their mind) that the ſufferings of Chriſt now in the Saints, is all the ſatisfaction to, or which the Juſtice of God looks for, for ſins paſt, p. 70preſent, and to come For that (as thou maiſt ſee) was the queſtion; and they anſwer as thou ſeeſt.

Are not theſe men their own ſaviours? and as they make ſatisfaction for their ſin by their own ſufferings, ſo they hold they are juſtified by their own righteouſneſs. This alſo ſhalt thou find in the laſt quoted book, in their anſwer to the 9 query, where they rail upon the queriſt, for asking, Whether there be not another righteouſneſs, by which the Saints are juſtified (meaning the righteouſneſs of Chriſt, as in the former query) then that righteouſneſs which Chriſt works in them, and by them? viz. the ſaints. For this they moſt wretchedly revile and rail upon the queriſt, becauſe he would have another righteouſneſs then the righteouſneſs of Chriſt, which he works in the Saints, and by them▪

Reader, if thou be a Chriſtian, and knowſt any thing of Chriſt and the Goſpel, tell me, woulſt not thou have another righteouſneſs than that righteouſneſs of Chriſt, which he works in thee and by thee? I know thou wouldſt have (and ſhalt, and muſt have, if ever thou be ſaved) the righteouſneſs of Chriſt wrought in thee, and by thee, for thy ſanctification: But Truths Defence ſaies, that the faith of God juſtifies alone▪ without imputation: and thy imputed faith (ſay they) we deny. Page 93.doſt thou not look for, and rely upon another righteouſneſs for thy juſtification, viz. the righteouſneſs of Chriſt wrought in his own perſon, and made thine by faith and imputation?

Reader, as I told thee before, ſo I tell thee again, I am weary with raking in the filthy puddle of their blaſphemous opinions, and I will follow them no further here. If thou wouldſt be confirmed in this, that theſe are their received opinions, and more of the ſame nature, I refer thee to two Books written by thoſe who dwell amongſt them, and have moſt to do with them, and have known them longeſt, viz. The perfect Phariſee, and The brief relation of the Irreligion of the Northern Quakers, both before mentioned. But as for theſe men and their opinions; and particularly as to the laſt mentioned (I profeſs in the preſence of the great God) were I to chuſe my Religion, I would rather be a Papiſt, then of theſe Quakers perſwaſion: for the Papiſt, though he bring in inherent righteouſneſs, and righteouſneſs wrought in us and by us, as the matter of juſtification yet he grants and owns another righteouſneſs, as neceſſary (yea as moſt neceſſary) viz. the righteouſneſs of Chriſt wrought in his own perſon; p. 71which theſe Quakers deny, as thou haſt ſeen. Nay further, in expreſs Engliſh they deny it. In their anſwer to the 15 Query, I own no righteouſneſs but what is of Chriſt, and wrought by thee. Oh fearful blaſphemy againſt the Goſpel! Thus they offer violence to Jeſus Chriſt.

And laſtly (which naturally, and muſt neceſſarily follow) they offer violence to all the ordinances of the Goſpel. As they deny an outward Chriſt, or a Chriſt without (as they call him) ſo do they deny all outward ordinances. So Fox and Nailor in their book, [A word from the Lord] We deny them whoſe law is without, their law without, their Church without, their baptiſm prayers and ſinging without, their Chriſt without, their righteouſneſs without, &c. If they had denied that which is only without, they had ſaid ſomthing; but thou ſeeſt it is otherwiſe, here's all outward ordinances, worſhip, and Chriſt, and righteouſneſs without, ſtruck off at one blow.

And thoſe Quakers before mentioned in their Anſwer to the ſeven Prieſts ſay, that who are of the Lord are freed from the ordinances of men (ſo they call Goſpel-ordinances) and outward means; and for it moſt wratchedly abuſe theſe words, For where the Spirit of the Lord is, there is liberty. And Truths Defence ſays, p. 68. That when the life of Jeſus is made manifeſt, the ſubſtance of all figures is come, there is no more obſerving them. And two lines after they ſay, Who are here in their ſtate denies all the carnal outward obſervances and traditions. And in the 32 page of that book they ſay, (ſpeaking of the Miniſtry) that they bewitch men, in telling them of carnal meanes; and call Ordinances a graven image and an Idol: and as for Baptiſm in particular, they ſay, Chriſt did not ſend forth his Diſciples to ſprinkle a little dirty water upon childrens faces, as your filthy dreamers do: and they ſay Chriſt did not mention any water to his Diſciples when he ſent them forth. So that here is no baptiſm with water at all, neither for one nor other; and thereupon call it a beaſtical tradition, which was never commanded. Truths Defence, p. 98. And in the next page, being demanded whether Chriſt did not inſtitute his laſt ſupper with bread and wine? For anſwer they tell the Queriſt, The cup which thou drinkeſt we deny …or thy cup is the cup of devils and thy table is a table of devils which is an idol and an imitation, and thy ſacrifice is to p. 80devils, and not to God. And as for Prayer, I ſuppoſe (Reader) if thou wouldſt pray to God for any thing, thou wouldſt pray to him for Grace: but that they ſay is a tempting of God, becauſe the grace of God hath appeared to all men freely. Truths Defence, pag. 65. Indeed they ſpeak it there of all means in generall; And many can witneſs their expreſſions in this kind.

Reader, I have done with this; and I ſuppoſe in theſe few lines it appears that they offer violence alſo to all the Ordinances of the Goſpel. And now what ſayſt thou to the whole matter? Are not theſe, thinkeſt thou, theſe Locuſts that are come forth upon the opening of the bottomles pit, mentioned Rev. 9. with whom comes forth a ſmoak by which the ſun and the air are darkned? Read there their deſcription: Certainly the King that rules in them and over them, is no other then that Abaddon, Apollyon, mentioned there v. 11. Vaſtator, that deſtroyer, that diſſolver (as the word ſignifies) of all religion and duty. And ſurely were I perſwaded that the Book of the Revelation were written for the Meridian of England, I ſhould be alſo perſwaded that theſe were the Beaſt mentioned v. 13. to whom was given a mouth ſpeaking great things and blaſphemies, who opened his mouth in blaſphemy againſt God, to blaſpheme his name and his tabernacle, and all that dwell therein. Never men ſpake higher blaſphemies with more (or ſo much) confidence and impudence againſt God, and Chriſt, and Goſpel, then theſe wretches do, except thoſe that are profeſt enemies to Chriſt and Chriſtianity. And therefore ſo much the more abominable, in that under the name and vizor and diſguiſe of Chriſtian religion, they diſſolve and deſtroy all. Which is that which makes it a myſterie of iniquity, and is indeed the very name and title of that great Deceiver, The Antichriſt, Rev. 17. 5. Upon her forehead was writen a name, Myſterie, Babylon the great, The mother of harlots and abomination of the earth. And though he hath horns like the lamb, yet he ſpeaks as a dragon, Rev. 13. 11. And he doth great wonders, ſo that he maketh fire come down from heaven on the earth in the ſight of men, and deceives them that dwell on the earth, by the means of thoſe miracles, v. 13, 14.

But, Reader, there is one mark of the Beaſt upon theſe wretches, which I muſt needs mind thee of before I leave them, p. 73which I find in the firſt of Tim. 4. beginning, which becauſe it ſo fully ſets them forth, I'le give thee in the words, Now the Spirit ſpeaks expreſly (and therfore you may expect it) that in the latter times ſome ſhall depart from the Faith, giving heed to ſeducing spirits, and doctrins of Devils ſpeaking lyes in hypocriſie, having their Conſciences ſeared with a hot iron, forbiding to marry, and to abſtain from meats, &c.

They ſpeak lies in hypocriſie, and whats this? But to diſſemble, and to deceive, to jugle and play the cheater, ſpeaking one thing, and meaning another, to ſpeak plain words, that other men uſe; But with a reſerved ſenſe to themſelves of their own coyning: So that no man knows how (in an ordinary way) to underſtand them, they pretend to ſpeak and approve of the truth, but they lie and play the deceivers, not uſing words in that ſenſe they are uſually taken, and commonly underſtood. And if ever men were guilty of this kinde of hypocriſie, theſe Quakers are. It would be endleſs to trace them all along. I'le inſtance in one or two, by which thou maiſt judge of them in other things they ſpeak.

Its uſual with them to ſay they own the Scriptures, yea we confirm, we eſtabliſh the Scriptures, &c. Yea that they do, And they witneſs the Scripture. Now an honeſt man (that means plainly) would think, that they held forth nothing but what is in, and agreeable to the Scriptures: and that they did believe the Scriptures (which we call our Bible) to be the written Word of God. And the rule of a Chriſtian to walk by in things to be believed and practiſed: And that whoſo walks accordingly ſhall be ſaved. And that whoſo doth not, cannot be ſaved. Thus I dare ſay honeſt plain hearted men, would think by thoſe words, to be their meaning. But theſe wretches ſpeak lies in hypocriſie: they mean otherwiſe, they ſay in expreſs words elſewhere, The Scriptures are not the Saints rule of knowing God and living unto him. Anſwer to the firſt Principle, in their ſword drawn, here before Printed, I will not quarrel them as I might, for mangling the Principle, and ſo altering the ſenſe: But what ſayſt thou Reader to their own words, do theſe men eſtabliſh the Scripture in thy ſenſe, and the uſual ſenſe of that word, do not they preſently ſay that to affirm the Scriptures to be the Rule, is to put darkneſs for light, and light for darkneſs. p. 74What mean they then by the Scripture? Not the written word without, But that word (that light) that is within; and which every man hath that comes into the world; but that ſome ſtiflle it. This is the Rule. This is the Scripture. The Scripture Short Anſwer to the Prieſts, p. 15.in its right place, The Scriptures are not laid aſide (ſay they) but witneſſed every Scripture in its place, i. e. within. So they pag. 13, 14. Let all ſee, ſay they, you to be lyars, whether we do no ſet the Scriptures in the heart of every one. How, they tell you in the next words, For, ſay they, every one having the light within, which ſhews his evil deeds, which light is his condemnation that hates it: (And brings up to ſalvation, where followed, as elſewhere often) And this ſay they is Scripture within. The Scripture without is not their Scripture: We believe his Truths defence p. 10.Doctrine (ſay they) not an outward teſtimony; And pag 43. by way of reproach. Thou ſaiſt it, becauſe the Scripture ſaith it. Nay do they not in page 90 of the ſame book, anſwer to the ſecond querie, call the letter of the Scripture duſt: And calls him Serpent for aſſerting the word preacht, as the means of Faith, Serpent like (ſaith he) thou feedeſt upon duſt. And in the next page, Anſwer to the fourth query; All thy hearing, and all thy pratling of that which thou calleſt the word, by it thou ſhalt never get Faith (which is the gift of God) but it is all the Serpents meat which feeds thee, thou ſerpent, which art curſt above all the beaſts of the field. And do not they ſay page 104 of that book Anſwer to querie the thirtieth, That their giving forth of papers, or printed books, it is from the immediate eternal Spirit of God. And then what difference between their ſtinking rotten blaſphemous papers, and the ſacred Scriptures: Yea (to make up the meaſure of their blaſphemie) do they not ſay, the Short Anſwer to the ſeven Prieſts, p. 20.ſame ſpirit which gave forth the Scriptures, which gives forth now, is as true as the Scriptures, and not contrary to the Scriptures. The charge being againſt them for magnifying papers equal to the holy Scriptures, what damnable hypocrites are theſe, to ſay they eſtabliſh the Scriptures; If we take their words in every honeſt mans ſenſe. But what mean theſe hypocrites then, in ſaying they eſtabliſh, and they confirm, and they witneſs the Scriptures; Why forſooth it pleaſeth their Godſhip, and Chriſtſhip (or rather devilſhip) to ſpeak from their eternal ſpirit, in the Scripture language, and ſo add their Authority p. 75to it, as the Papiſts; The Scriptures are but as Aeſops Fables with them, if not allowed of and confirmed by the authority of their Church, Or elſe they eſtabliſh it by aſſerting it to be within them in the power of it. (For I would allow them all fair interpretation.) But I pray, are not the Scriptures truth, and the written and ſacred Word of God in themſelves, whether man doth believe or entertain them, yea or no? Doth mans believing them, make them the Word of God, more then they were before? Its true, as to his comfort or advantage that receives them not; to him they are not, as the Word of God. But in themſelves they are, and will be, though all men in the world reject them. They ſpeak lies therefore in hypocriſie, in ſaying they eſtabliſh the word. But further (to diſcover their lying hypocriſie) they ſpeak not forſooth from the letter of the Scripture, i. not as taught by or from the letter, i. what they get by reading of the Scripture in the letter. No: though the Scripture had never been written, they could have ſpoken as they do, from and by the eternal and immediate and infallible ſpirit. But oh ye hypocrites: I'le ask you a queſtion, did our Engliſh Tranſlators of the Scriptures, teach the eternal Spirit to ſpeak Engliſh? Or (if you would ſpeak without lying) Did you never read the Scripture in our Engliſh tranſlation; that you ſpeak the very words for the moſt part: except your canting language, from Jacob Behmen (as the ſtraying of Eves minde and luſt into the viſibles: and being redeemed out of the periſhing nature; and ſuch like ſtuffe) will any man believe that the ſpirit (which gives the gift of utterance and expreſſion) could not have ſpoken the ſame truths, in other Engliſh; As every one knows, may be done, and yet keep the ſame ſenſe and truth? But it muſt pedantically teach you (like ſchool-boys) to ſpeak ſo by rote? Fye for ſhame, It ſmels, leave your hypocritical lying, and do not ſo poorly and baſely belye the ſpirit, and ſpeak againſt that light which is within you.

But once more (and a little further to this) what leads your Holineſs forth to ſpeak in Scripture language? Is it not hypocrite-like, that thereby you might catch poor ſimple, plainhearted people in your ſnares, who having a due and reverent eſteem of the Scriptures, you allure by pretences of eſtabliſhing the Scripture to inſinuate thoſe poiſonous doctrines, which I p. 76have before diſcovered you to be guilty of? As for Antichriſts other two Doctrines of forbidding to marry, and abſtaining from meats, I ſhall not now proſecute, I may ſpeak of that when I ſhall a little open the effects of their teachings!

But before I ſpeak to that, I ſhall but ſuggeſt my apprehenſions of the end theſe men may have in their undertakings, and on whoſe errand they are come: I will preſent them, and leave them to thy judgement.

They may come in their own, Anti-chriſts, or the Devils errand▪

Firſt, they may come in their own, to cheat the people of the money, and this hypocritical lying too: For though they raile upon Miniſters, as Preaching for hire (which who ſo doth, let him anſwer for himſelf) yet they themſelves do teach, That where they have planted and ſown, there they may reap: Which in plain Engliſh is this, Thoſe whom they have ſeduced, they may take money of: and whether they do or no, time will diſcover: Sure I am they have neceſſary ſupplies for nature, which ſome able Miniſters have not: and no doubt a large Dioceſs which theſe ramble over, will yield more then any particular Pariſh. And they plead hard for Community; for in their Anſwer to the ſeven Prieſts, page 22. whereas it ſeems they had charged them with reading for it.

The Quakers there anſwer and ſay, Here you are againſt the Spirit of life: For (ſay they) they that did believe▪ were of one heart; and they that do believe, are born of God; and amongſt ſuch there was no oppreſſor, no taskmaſter; and its ſaid all things were common, and no man ſaid, this is my own: And conclude thus, You who are not come to Chriſts Doctrine, who is not come to give your coat, yet who hath two, you we deny.

So that though they come not for money before-hand, they can take it afterwards; and though (with the Fryars) they may not touch money, they have a poak in their ſleeve, into which if you put it, ſome can take it out, and know what to doe with it. So that this may be one end of their coming.

p. 77Secondly, they may come upon Anti-Chriſts errand; and not much improbable; for Lancaſhire and thoſe parts, is as famous for Papiſts as Witches; and on good grounds we may conceive them to be Anti-Chriſts factors, if we conſider their doctrins: For any intelligent Reader may eaſily diſcover the doctrines of Ʋniverſal grace, Free-will, Satisfaction by our own ſufferings, Juſtification by inherent holineſs, Ability to keep the Law, Perfection: Nulling the Doctrine of Original ſin, and the Popiſh real preſence. All which, with ſome other things, I intended particularly to evidence from their writings; but I fear, being too large. There are many other wretched opinions of theirs, worſe then the Papiſts, which others have diſcovered from other of their writings, which I have not ſeen; and I leave it to others who have more ſtrength and leiſure, if they ſee cauſe, to diſcover to the world. And truely it is not improbable that ſome of theſe fellows themſelves may be of the Popiſh tribe, and Schollers, though profeſſing themſelves mechanick; for is it not uſual?

And there is a notable ſtory to this purpoſe lately printed, alled The falſe Jew, wherein is expreſſed his deſigne, and his diſcovery, from his own acknowledgment, how that he was ſent over from Rome by a ſpecial order from the Jeſuits, and with perſonal unction, and benediction from the Pope; and how one while he was to have come over under the notion of a Tailor, with direction to joyn with the Anabaptiſts, and to preach Notions. But now he came over under the pretext of being a Converted Jew being an excellent Hebritian) and circumciſed at Rome for this purpoſe. To what, and whither will not a deluded ſpirit lead a man! And in that relation you ſhall find how he joyned with the Anabaptiſts at Wrexham▪ and was rebaptized by them, where he preached notions among them: Amongſt others this was one, That that place, Luke 17. 21. where it is ſaid, The Kingdom of God is within you, he gave this as the moſt proper ſence of the Original, ſc. The Kingdom of God is ſo within you, as that it is not without you in Forms and Ordinances: with which interpretation he ſaid Lieutenant Col. Paul Hobſon ▪a Teacher among the Anabaptiſts) was mightily taken▪ How many flies may the blind man ſwallow.

p. 78Another deſign of this deceiver, was to bring the authority of our Tranſlation of the Scripture into queſtion. And prevailed ſo far that ſome of them entertained ſcruples about it. But now the deſign is new moulded. And now, not tranſlations onelyonly, but all outward Scriptures muſt be denyed and rejected. And theſe men can from their infallible ſpirit make new ones. Witneſs the daring boldneſs and impudence of theſe Quakers, and their hypocritical lying, and belying the Truths defence, P. 39.Scriptures. For Fox, and Hubberthorn, in their book bring in theſe words, Take heed to the light of God within you. And not onelyonly produce them in another character (the ſame with their Scripture quotations) But alſo urge them as the Apoſtles words thus: ſc. As the Apoſtle ſaid, Take heed to the light of God within you. Neither citing what Apoſtle, or where▪ As indeed, 'tis no where in all the Scripture And Farnworth in his late piece of womens ſpeaking in the Church; Printed by Calvert 1654. In the head of his diſcourſe, where uſually in printed books the Text is placed: He hath theſe words in a diſtinct character, as his Authority for his following diſcourſe. But the ſpirit of truth may declare through the Temple, and dwell in it, which the world cannot receive. And then quotes, 1 Cor. 6. 19. & Joh. 14. 16, 17. Now what man in the world can finde any ſuch words as the former part, in all the Scriptures. Should we add to, and mangle the Scriptures thus; how ſhould we be curſt and raild at: as well we might, by every true Chriſtian; but not by theſe men.

Indeed Reader 'tis manifeſt, theſe mens intents are to fetch people off from the Scripture altogether: That ſo the Authority thereof being rejected; they may be the better prepared upon a new aſſault (in another diſguiſe) to entertain the infallible Authority of the Romiſh Chair. For the ſame courſe the Papiſts take to render them of ſmall eſteem: do theſe men run. For the learnedſt of them, pick out all ſuch places as ſeem contrary one unto another: and urge them to the people: denying to any a power of reconciliation; referving that to their own un-erring ſpirit And from thence aſſume a power to make the whole Authentical; or otherwiſe. And do not theſe men the ſame? It may therefore be very probable, (all forewritten conſidered) they come of Antichriſts errand.

p. 79And thirdly and laſtly, They may come of the devils errand. He hath many meſſengers and ſervants, and ſome ſerve him more eminently and immediately then others. And they are Hereticks, Falſe Teachers, and Seducers. I ſhall take this for the preſent granted. And that theſe men are ſent by him in a more eſpecial manner is extremely probable.

If you conſider the manner of their coming, and their matter. Their matter you have ſeen, ſc. reviling, railing, reproaching, lying, falſifying blaſpheming, &c. And for the manner, entitling the Eternal, Holy, moſt pure, and unerring Lord God to all theſe horrid abominations. Being ſeconded with preternatural obſeſſions, poſſeſſions, & operations upon the bodies and ſpirits of men women and children, by violent impulſions, motions, and actions. The parties being ſo carryed on, without confederacies, and fore-contrived deſignes: And meerly patients in the buſineſs: and not able to withſtand them: And being for confirmation of ſuch diabolical doctrines: muſt needs be the devils operations. For this is a ſure Concluſion. The bleſſed ſpirit of Truth will never give teſtimony to lies. And indeed the very naſtineſs and beaſtlineſs of their quakings (purging upwards and downwards) with moſt diſtorted geſtures, may eaſily perſwade, they come from that unclean ſpirit. And that they are ſwiniſh poſſeſſions: not divine raptures. I ſhall not enter upon diſcourſe of theſe things: It hath been done by others. I ſhall therefore give the Reader in two ſtories from the North, which may give ſome ſatisfaction in this particular. Both ſtories I have taken out of the Mirrour for Saints and Sinners, written by that induſtrious ſervant of Chriſt Mr Samuel Clark Paſtor of Benet-Finck London, the ſecond Edition.

The ſecond ſtory is by him contracted, and I was the more willing to to take it ſo: to ſave labour. I had the ſtory it ſelf at large in print: but having lent it forth could never recover it.

The firſt is this.

ANno Chriſti 1653. about the month of October, came ſome Quakers out of the North into Wales, about Wrexham, endeavouring to win ſome profeſſors to their party. Their principal deſign was to diſgrace the Miniſtry and all publike Ordinances. p. 82They held Univerſal redemption, Free-will, and falling from grace: They publiſhed that all men have the pure ſeed of God in them, boaſting that themſelves were perfect, and without ſin; that they knew at the firſt ſight, ſincere Chriſtians from hypocrites. At meetings after long ſilence, ſometimes one, ſometimes more, fell into a great and dreadfull ſhaking and trembling in their whole bodies, and all their joynts, with ſuch riſings and ſwellings in their bellies and bowels, ſending forth ſuch ſhreekings, yellings, howlings and roarings, as not only affrighted the ſpectaters, but cauſed the dogs to bark, the ſwine to cry, and the cattel to run about, to the aſtoniſhment of all that heard them. By theſe artifices, one William Spencer was drawn to leave the Church, and to follow them; whereupon at ſeveral times he fell into the ſame quaking fits; and lying with one of them three ſeveral nights, the laſt night being much troubled, and not able to ſleep, upon a ſudden he heard ſomething buzzing, and humming about the Quakers head like an humble-bee, which did ſore affright him, whereupon he ſought to riſe; but the Quaker perſwaded him to lie ſtill, and immediately there aroſe a great wind & ſtorm, which ſhook the houſe wherein they lay; which adding much to his former fear, he again attempted to ariſe; but the Quaker ſtill preſſed him to lie ſtill, perſwading him to expect the Power to come (which they often promiſe to their Proſelytes) and thereupon he again heard the former humming noiſe, which more and more terrified him▪ ſo that he ſtrove vehemently to riſe; but the Quaker laid his head upon Spencers ſhoulder, and did blow hard like the hizzing of a Gooſe ſeveral times towards his face, or mouth, which made him leap out of his bed in a great aſtoniſhment, crying for a light, and guide to conduct him to a neighbours houſe: and upon this occaſion left them all together; teſtifying the truth hereof to the Quakers face, before many witneſſes, the Quaker not denying it, atteſted under ſeveral hands.

p. 81The ſecond, which is a ſtory publiſhed by one that was ſeduced and poſſeſſed, and is ſet forth by himſelf by way of recantation and admonition.

IN May laſt, 1653. in Kendal in Weſtmerland there was one John Gilpin, who was very deſirous to aſſociate himſelf with the Quakers at their meeting; and ſpeaking with one of them about it, he much encouraged him to hold on his purpoſe, and accordingly he went to them, when one Ch. Atkinſon was ſpeaker, whoſe drift was to deny all Miniſterial Teaching and Ordinances, together with all Notional knowledge gained by the uſe of ſuch means, and to become as if they had never learned any ſuch thing; and now to be taught of God within themſelves, by waiting upon an inward light, which (as he ſaid) lies low hidden under the earth, viz. The old man which is of the earth, earthly.

Gilpin was immediately ſo taken with this new doctrine, that he reſolved to cloſe with them, was afraid to read any good books, or hear any preaching Miniſter, or to call to remembrance any thing which he had formerly learned concerning God, Chriſt, his own eſtate, or any other ſubject contained in the Scriptures; for they told him that all ſuch knowledge was but Notional, carnal, and hanging upon the tree of knowledge, adding, Curſed is every one that hangeth on this tree.

One of them told him, that Chriſt was as man, had his failings, diſtruſted God, &c.

At his next meeting, the Speaker urged him to take up the Croſs daily, ſaying, Carry the Croſs all day, and it will keep thee at night. He urged him to hearken to a voice within him, ſpake much of a light within them, which Gilpin not yet finding, was much troubled, deſiring that he might fall into quaking, thinking that thereby he ſhould attain to the immediate diſcoveries of God to him. And accordingly ſhortly after as he was walking in his chamber, he began to quake ſo extremely that he could not ſtand, but fell upon his bed, where he howled and cryed in a terrible and hideous manner (as others of them uſed to do,) yet was he not afraid, but looked upon it as the pangs of the new birth. After half an hour by degrees he ceaſed from houling, and rejoiced that now he could witneſs againſt the Miniſters p. 82of England as falſe Prophets and Prieſts of Baal. All the night after he was much troubled with dreams about his ſins; and when he awaked, he thought thereon; he perceived ſomething lighting on his neck, and giving him a great ſtroke, which cauſed much pain; and ſo a ſecond, third, and fourth, each leſs then other, deſcending till it came to the middle of his back, and then he diſcerned ſomething to enter into his body, which Satan ſuggeſted to be the Spirit of God like a Dove, and he thought he heard a voice within him ſaying, It is day; adding twice, As ſure as it's light, ſo ſure ſhall Chriſt give thee light.

Two or three days after he waited for more light, and walking in his garden, he lay down with his face to the earth, at which time his right hand began extremely to ſhake, and he was in a great rapture of joy, apprehending it to be a figure of his ſpiritual marriage and union with Chriſt: Then did the power within raiſe him, and ſet him on his feet, and afterwards laid him on his back, brought his ſins into his remembrance, cauſing his hand at every ſin to ſtrike the ground; and he heard a voice ſaying, Now is ſuch a ſin mortified: then was he perſwaded that all his ſins were mortified at once. Then roſe he up, and it was ſaid to him, Ask what thou wilt of the Father in my name, and he will give it thee. Then ſaid Gilpin, What ſhall I ask? It was anſwered, Ask wiſdom in the firſt place. Then he deſired that ſuch things might be given him as made for Gods glory, and the good of others. It was anſwered, that his requeſt was granted, and that he ſhould be endowed with the gift of Propheſie, and ſinging praiſes to God.

Preſently after he went to another of their meetings, where Atkinſon was again the ſpeaker: with which he was more affected then formerly, for that (as he conceited) he could inwardly witneſs to what he ſpake. Atkinſon having done, one John Audland ſpake; in the time of whoſe ſpeaking Gilpin was by the Devil within him, drawn out of his chair, and thrown upon the ground, where he lay all night; all which time his body and members were all in motion, being turned from his back on his belly, & ſo back again ſeveral times, making croſſes with his legs, and his hands moving on the ground as if he had been writing, and he heard (as he thought) a voice ſaying, that that writing p. 83with his hand on the ground, ſignified the writing of the law in his heart. Then were his hands moved to his head, and he heard a voice ſaying, Chriſt in God; and God in Chriſt, and Chriſt in thee. Which words he was compelled to ſing forth in a ſtrange manner, and with ſuch a voice as was not his own; he ſung alſo divers phraſes of Scripture, which were given into him. Then the Devil raiſed him up, and bade him be humble: then brought him on his knees again, and he heard the voice ſaying, Stoop, low, low! and when his face was almoſt at the ground, it ſaid to him, Take up thy croſs and follow me.

Then riſing, he was led out of the houſe by the Devil at a back-door to the River, and back again, and then into the Town, where he was drawn down the ſtreet, to adore that he knew not. Whereupon two of them that followed him, ſaid, Whither will you go? this is the Fidlers houſe. Gilpin anſwered, Be it whoſe houſe it will, Chriſt leads me hither, and hither I muſt go. Then was his hand forced to knock at the door, and a voice bade him ſay, Behold, Chriſt ſtands at the door and knocks. The Fidler opening the door, he went in, and taking down a Baſe-Viol, he was forced to play on it and to dance. Whereupon he queſtioned what power led him to ſuch actions? and the voice preſently anſwered him, This is not becauſe I love Muſick, for I hate it; but to ſignifie to thee what joy there is in heaven at thy converſion, as alſo what ſpiritual melody thou ſhalt have hereafter.

Then was he led out of the houſe, and carried through the Town, being forced, as he went, to proclaim, I am the way, the truth, and the life. Then went he to his own houſe, and there by the Devil was thrown down, and forced to make circles with his hands; the voice telling him, that he was now putting off the old man. His hand alſo was forced to take up a ſtone which lay on the floor, which he thought to be like a mans heart; and the Voice told him, that Chriſt had taken that ſtone out of his heart, and given him an heart of fleſh. Then holding it forth to the ſpectators, he was forced to ſay▪ Except you ſee ſigns and wonders, you will not believe. And throwing the ſtone amongſt them, he ſaid, Lo here is my heart of ſtone.

p. 84Then was he caſt upon his back on the ground, and the voice ſaid, Thou ſhalt have two Angels to keep thee, and immediately two Swallows came down the Chimney, and ſat on a Shelf near him; whereupon he cryed, My Angels, my Angels, and withal he held out his hand to them, expecting they ſhould have come to him, but they flew up the Chimney again, though the Doors and Windows were open. Then was he carried upon his hands and knees out of the doors into the street; and when his wife would have ſtopped him, he ſaid, he muſt not be ſtopped, he muſt forſake wife, children, and all to follow Chriſt.

Thus went he up the Street, thinking that he bore a Croſs upon his neck, till ſome pulled him out of the mire and dirt, and by force carried him into his houſe; whereupon, pointing at one of them, he ſaid, Chriſt points at thee, Thou art a wicked woman, and haſt hindred the work of the Lord. Then the voice asked him, Where is thy Croſs? upon which he thought he ſaw a viſible Croſs hanging in a thred, which with his hand he put behinde his neck. Thus he continued till the Evening, when many of the Quakers coming to him, ſaid, Be lowly minded, and hearken to the voice within thee; and ſo they left him, his ſtrength being almoſt quite ſpent with his reſtleſsneſs.

His wife and family going to bed, he remained alone, when he began to queſtion whether theſe ſtrange actions were divine or diabolical: whereupon he trembled, and his hand was forced to take up a knife which lay by, and to point it to his throat; and the voice ſaid to him, Open a hole there, and I will give thee eternal life. But he threw away the knife, and his wife coming to him, at her perſwaſion, he went to bed▪ and all the night after he aſſured himſelf, That he was poſſeſſed of the Devil; and in the Morning he roared and cried out: Now the Devil is gone out of me; at which inſtant, he and his family heard it thunder, though no others heard it.

Shortly after the Devil came to him again, and told him, That it was Satan that had poſſeſſed and ſeduced him hitherto, but now Chriſt was come, and had caſt out Satan; and told him alſo, That what he had done the day before, was in obedience p. 85unto Satan; and that as he had ſerved Satan the day before in his cloaths, ſo now this day, he muſt undo all that he had done in his ſhirt, in obedience to Chriſt; whereupon he roſe out of his bed, went into the Street in his ſhirt, but ſome ſtopped him; whereupon the Devil within, told him, That he muſt be carried into the houſe by four women, or elſe, That he ſhould for ever ſtand there like a Pillar of Salt, as Lots wife did. Then four women carried him into his bed; whereupon he told them, That the day before he had been doing the Devils work, but now he muſt do Chriſts work, &c.

Then he fell to acting in his ſhirt upon the bed, as he had done the day before upon the floor, Playing topſie-turvey from one bed to another, the Devil biding him not to fear; for, ſaith he, I will give thee ſtrength. Then it told him, That the day before the Devil bad him bare his Croſs, but now Chriſt bad him lay it aſide, for Chriſt takes no pleaſure in Croſſes; nor will be worſhipped, as yeſterday he had done. It ſaid further, Yeſterday the Devil made thee lie all day long on the ground, but now I have provided a bed for thee; for my yoak is eaſie. He promiſed alſo to give him Bread of Life to eat, and Water of Life to drink; and that out of his Belly ſhould flow Rivers of Living waters. Then were his Teeth moved, as if he was eating, and he thought that he felt in his Belly a flowing up and down of waters. He was told alſo, That yeſterday the Devils Angels waited on him; but now Chriſts Angels ſhould guard him: Hereupon he ſaw two Butterflies in the Windows, and his hand was forced to take one of them, and to put it into his mouth, which he ſwallowed down; then he was moved to take the other, and put it to his Throat; and he was told, That it ſhould enter in there; For (ſaith the voice) nothing is impoſſible to him that believeth. Then he was forced to make circles on the bed; whereupon he began to ſuſpect, that he was acted by Satan; and thereupon in great fear cried out, Lord what wilt thou have me do? But the Devil anſwered, It is too late to cry unto God; for ſentence is already paſſed againſt thee▪ Hereupon he lay down in deſpair; but preſently the Devil told him the third time, That it was a white Devil that deluded him this ſecond time; but p. 86that now Chriſt was come indeed, and would caſt him out; and accordingly he thought the Devil was ejected: But then all his members fell on working, as if the pangs of death had been upon him, the voice telling him, That they were the pangs of the New birth; and that now Chriſt was new born in him. Thus he continued a whole day, and the Devil told him, That now he ſhould work wonders, and caſt out devils in Chriſts name. Then came in two of the Quakers, to whom he ſaid, I have two Devils caſt out of me; but now Chriſt is in me of a truth. Then ſaid the Devil to him, I was crowned with a crown of thorns, but I will crown thee with a crown of glory; and bad him ſet his fiſt upon his head, Which (ſaith he) to the ſtandersby, ſhall appear as a glorious crown When he did this, he asked them, what they ſaw; they anſwered, nothing: Whereupon the Devil told him, That they ſaw the Crown on his head, but were ſo ſtriken with admiration, that they could not expreſs what they ſaw. Then the Divell bad him tell one of the Quakers, That he had a Devil in him, but he ſhould caſt it out; and, that he ſhould quake and tremble, which accordingly he did: Then the Devil bad him to ſpeak to him to fall flat on the ground, which he did, and preſently roſe again; whereupon Gilpin asked him, Whether now the Devil was gone out of him? to which he anſwered, not; but the Devil told him, That he was now ejected, &c.

A while after he began again to queſtion, Whether in all this he were not deluded by Satan, which made him fall into a great fear; and then the Devil told him, That all this while he had been ſerving him, and blaſpheming God; and that now it was too late to repent. Hereupon he fell into diſpair for a time, Thinking that every thing, which he either ſaw or heard, was the Devil, that came to fetch him away: Sometimes he thought▪ That he ſhould be taken away in a flame of fire; other times, That the Earth would open, and ſwallow him. Yet at laſt it pleaſed God (as it ſeems) to give him repentance and peace in his Conſcience; whereupon he publiſhed a Narrative of theſe things, to diſcover the danger of theſe ways; and to be for Caution to others, to take heed how they go out of Gods ways, and forſake his Ordinances; leaſt falling into the error of the wicked, they decline from their former ſtedfaſtneſs; p. 87and leaſt not receiving the love of the truth, that they might be ſaved, God gave them over to ſtrong deluſions to believe a lie.

This is atteſted under the hand of the Major of Kendal, the Miniſter, School-maſter, and ſome others.

And now Reader are not theſe Arguments of Diabolical Poſſeſſions; and in the laſt ſtory, was not the Devil many times devout, as it were, and ſeemingly-humble and religious: I wont enlarge. But remember, the Devil will adviſe to ſome good things, with a purpoſe to deceive. And there thou maiſt read our Quakers Mortification, and the end on't, ſc. to overthrow Religion.

And thus you ſee on whoſe errand theſe men come, and whoſe work they do; either their own, the Popes, or the Devils, or all three. But ſure not from God▪ it being his, neither for matter, nor manner; and they having no call, either ordinary, or extraordinary: For beſides the no-ſatisfaction given to us by them, before the Magiſtrates in this particular (which they all atteſt) a Merchant of this City upon the Road diſcourſing with one of them, and demanding of him what miracles they wrought to juſtifie their extraordinary call; he anſwered, We do work miracles, but thou haſt no eyes to ſee them Much after the conceit of a dame of this Town (now of▪ the gang) who ſome few years ſince, having ſome conference with one, once a Miniſter in this City, from whom I received it. She affirmed ſhe was God. Why then, ſaid he, you can do all that God can do: I can ſaid ſhe. And there lying upon his Table a Greek Teſtament; why then, ſaid he, make me ſuch another Book as this is. To which ſhe replied, It is done. Let me ſee it then ſaid he, where is it? In my fancy, ſaid ſhe. And indeed this is a ſhort Summary of all their Religion; it is all in their fancy, and no where elſe. I thought to have ſet forth the effects of their doctrines (for their fruits diſcover them, and will do more and more) As breaking the bonds of duty in all relations, which we evidently finde here already, Husband and Wife, Parents and Children, Maſters and Servants, Magiſtrates and Subjects, Miniſters and People. I need not inſtance, it is ſo evident; though I bleſs the Lord, I finde it not in my p. 88Family, nor Congregation: And I look upon it as a ſingular mercy.

There are one or two things which ſeem to take much with people, ſc. The multitude of followers; and the effect of their teaching; in prevailing with people to lay aſide pride, and worldly contentments. I will ſay little to the firſt; not much to either.

To the firſt: Novelliſm is the reigning ſin of this age; the multitude are as unſtable as water; they are led by opinion; run for company; and are ſufficiently ignorant. And for thoſe few, who ſeem to know more then others, and pretended to Religion: They are for the moſt part (if not all) very fanatick▪ and withal proud of their knowledge, and ſelf-conceited. And ſtepping beyond their line and call, to teach others; by degrees have come to ſcorn to be taught by others: And at length (as error is fertile) they have come to ſlight all outward Ordinances, as too groſs and carnal for their more refined ſpirits: Which hath been nurſt and cheriſhed by ſome flattering Teachers, which they heap up unto themſelves, for that purpoſe; All others being an abomination to them.

And now if ſuch as theſe be given up of God to deluſions to believe lies, Is it a wonder? I conclude this, Multitude of followers is no Argument of truth. If ſo, Antichriſt were the beſt Chriſtian; and St. Peter, 2 Epiſt, 2 Chapter at the beginning, tells us, We muſt look for many Seducers, and many followers.

As for the ſecond, Laying aſide pride, and worldly contentments. Laying aſide Apparel, is not always laying aſide pride; nay, may not the putting off Apparel, be the putting on of pride? What elſe prompted the Phariſees to disfigure themſelves, and to look ugly? But that they might appear to men to be religious; that they might ſee, they faſted and exerciſed acts of Mortification. Was not this pride?

I could enlarge here; but I will not; becauſe I fear too large already. But may not an unknown Devil go forth to make way for more? What may the meaning be of that, Luke 11: 24, 25, 26. Of an unclean ſpirit going out of a man, and returning again, findes his houſe ſwept and garniſhed; and then goes and takes ſeven Devils worſe then himſelf, and they enter p. 89in and dwell there; And ſo the mans end is worſe then the beginning. Worſe then when that unclean Devil was in him▪ Cannot the Devil change ſides and ſhapes, and gain by it? What think you of the mortifications, pennances, whippings, faſtings, pilgrimages, &c. of the Papiſts, is not (think you) the Devil well pleaſed with it? Doth not he farther it all he can, to confirm them in their Superſtitions and Idolatries: and to draw others to their perſwaſions? It is but one Devil giving way to another (or more) to advance their maſters ſervice; and if there be not ſeven Devils in theſe mens hearts worſe then that one Devil upon their backs, Let all men judge, by what I have diſcovered.

If ever men were poſſeſſed with ſpirits of lying, railing, proud cenſuring, blaſpheming, diſſembling, equivocating, prevaricating, forging, and falſifying the writings▪ both of God and men; Theſe men are.

Reader, I ſuppoſe, I have demonſtrated all this clearly to thee; I will give thee but a Teſtimony of one of their own Countreymen (that knew them ſooner, longer, and better then I have) concerning their excellency in the firſt, and I ſhall haſten to an end. And it is the Author of The brief Relation of the Irreligion of the Northern Quakers; Who in his Preface profeſſes he hath not aggravated any thing, nor made a mountain of their mole-hill. And he tells the… ▪ that thoſe who are acquainted with them, know, that what he hath ſaid, is rather a mole-hill to their mountain. And he in 24, 25, pages of that Book ſays, Many of them will be as ready to ſay, and unſay any thing, as if lying was a vertue. They make no Conſcience of raiſing falſe reports, againſt thoſe eſpecially who do any way oppoſe them: Witneſs that lying Pamphlet of Sauls errand to Damaſcus, wherein there are a hundred untruths, as may be proved by a hundred witneſſes. It is, ſaith he, the Teſtimony of a faithful Miniſter of Chriſt concerning them. Not in half an hours diſcourſe, with moſt of thoſe I have diſcourſed with, but you ſhall finde plain and downright lies. Some of them, ſaith he, have come to my houſe, and ſaid, they had a meſſage from God to me. Upon my ſpeedy demanding it, they have point-blank (almoſt in the ſame breathing time) denied it.

p. 90When ſome that have been in ſome meaſure able, from the Word of Truth, to manifeſt their errors, have diſcourſed with thoſe Wells without Water: Though themſelves have ſtood like men inwardly convicted and aſhamed, utterly unable to gainſay, and ſometimes totally ſilenced, and as mute as fiſhes. Yet when theſe Champions of Errors have gone away, they have boaſted of their conqueſts, and how gloriouſly they had foiled, and ſtopt the mouthes of their adverſaries.

Thus, ſaith he, wholly by lies, lying Doctrines, lying Revelations, lying Wonders, lying Reports, they do endeavor to build up the Kingdom of the father of lies amongſt us. And for a cloſe of all (and for a further manifeſtation of the impoſtures, juglings, and prevarications of theſe men) I propoſe to be conſidered by any rational man or woman in the world; and let them ſatisfie me, or themſelves, in their own conſciences, What may the meaning of that expreſſion of theirs, ſo often uttered among their Proſelytes, and ſometimes in the hearing of others, be, That they have ſomething to deliver to the world, which it is not yet fit to receive? I do not remember whether I have propoſed this already: But if I have, it is worthy again to be remembred and conſidered. And I ſay, let any one tell me, what it can mean; but ſome ſuch deſperate and horrid opinion▪ which ſhould they yet publiſh, all true Chriſtians would abominate and avoid them. Some ſuch a one as this, which they have whiſpered into thoſe whom they have made ſure to their party, ſc. That they are not ſuch fools, as to hope to be ſaved by that Jeſus Chriſt that was crucified at Jeruſalem above ſixteen hundred years ago. And then let any man judge, whether theſe be not the men the Apoſtle Peter propheſies of, in his ſecond Epiſtle and the ſecond Chapter.

I have done my work: It remains now for thee to do thine; which is to make a wiſe improvement of all to thy ſelf. Of the Mystery of Godlineſs; to make it thine own, by getting an intereſt in it, and in walking according to it. Of ungodlineſs; by avoiding, and eſchuing it, and the fautors and abettors of it. In doing whereof, God will have the glory of his Free-grace; and thou ſhalt have the comfort, the benefit; And my ſelf the end, my labor.

p. 91OnelyOnly according to promiſe, I am here to give in the copy of certain Queries, ſent to the Miniſters of this City; by the two Quakers, Howgil and Burrough.