The Quakers Throne of Truth Satans Seat of Lies, To the reader

The Quakers Throne of Truth Satans Seat of Lies · To the reader

To the Chriſtian and underſtanding Reader.

Reader,

I Think it requiſite (by way of Preface) to give an account, why I ſit not down in a retired and deſirable ſilence; I met with one who tells mee, that, As hee that impaireth the good name and fame of another, is cruel to that other; ſo hee who neglects his own, is cruel to himſelf: And that it concernes Miniſters of the Goſpel in a ſpecial manner, to preſerve their reputation, becauſe the contempt of their perſons redounds to the prejudice of their work and calling. How I have been reproached and charged by my quaking Adverſary, in his railing and reviling Pamphlet, is obvious to all who read it; and how falſly, appears in the diſcourſe enſuing; as for his foul language, I leave it to the men and women of their generation; but as for the imputation of forgery, and under-hand practiſes, my ſoul ſo much abhors them, that I ſhould think it my ſin to ſit ſtill in ſilence under them, but rather conceive it my duty, to return them whence they came, there being ſo juſt and real a lodging for them, of which (Reader) I conſtitute thee a Judge between us As for thoſe vulgar bubbles, that take winde, and riſe with every light and fooliſh ſtory, which they receive from the men and women only of their own perſwaſion, and judge of things and perſons by the rule of their affections, I diſmiſs them to Anticyra, for a purge of Hellebor, taking up the reſolution of the Apoſtle (in caſes where I appeal not to them) with mee it is a very ſmall thing to bee judged by them, 1 Cor. 4. 3.1 Cor 4:3or by mans judgement; for what more falſe, uncertain, and inconſtant, than the popular ayr, who cry Hoſanna to day, and Crucifie to morrow? No (Reader) I'le dwell at home; and ſo long as I maintain peace between God, and my own conſcience, I'le reſt there. But ſome may ſay (for wee live in a querulous age, wherein every one (even women) will bee quarrelling) why did you at all appear in publick? I anſwer, to maintain the peace of my own conſcience; for I ſay with David, 1 Sam. 17. 29. was there not a cauſe? Shall the uncircumciſed Philiſtines, defie the Hoſts and Armies of the living God? And ſhall David (though a ſtripling) ſtand ſtill and bear it? No, Curſe yee Meroz,Judg. 5. 23.Judg 5:23 ſaith the Angel of the Lord, curſe yee bitterly the inhabitants thereof, becauſe they came not to the help of the Lord, to the help of the Lord, againſt the mighty.

I writ not this, as blaming all who have not appeared with mee in the like manner: But this I judge, that if (in ſuch a caſe as this is) the Lord ſuggeſt it to any man, (eſpecially a Watchman) and make his ſpirit willing, and hee withdraw upon ſelfiſh conſiderations, hee cannot maintain that peace true Chriſtians look for: For my part, in plain Engliſh, I am not (I cannot bee) an Univerſaliſt.

There is an opinion (or at least a practiſe) taken up by ſome of univerſal reſpect, and compliance with all perſons, of whatever opinion or perſwaſion, which is not leſs prejudicial to truth, than the Doctrine of the univerſal and equal love of God to all, is prejud…cial to grace. I know they are both plauſible things, winning and taking, as much ſuiting to, and complying with every mans intereſt and affections; but how agreeing with Gods minde, with ſome men, ſub judicelis eſt, but is with mee determined. And for the former, I have taken ſome notice of the inſinuations and ſubtilties of it, in our laſt generation; for what more uſual Plea (with thoſe who lay in wait to deceive) than love, and ſweetneſs, and meekneſs, and gentleneſs, and mutual forbearance, indeed in difference in matters of Religion; as if it were a vertue to Scepticks, ever doubting, querying, and queſtioning, never reſolving, that either this or that, were the undoubted minde of God, and the true Religion: And how skilfully did the Prince of Darkneſs play his Game in his black Regiments, by branding all thoſe with the ſcandal and reproach of paſſion, and bitterneſs of ſpirit, who would not anſwer his ends in a luke-warm neutrality? Or at leaſt, in ſuch a ſweetneſs of ſpirit, (as they call it) as ſhould give equal incouragement. But whether the Word of Chriſt warrant ſuch a deportment, would eaſily bee concluded, if men would not conſult their eaſe and worldly advantages; and I propoſe it to bee conſidered, whether one, or both of theſe, bee not the temper of this kinde of people? Let which ſide will bee uppermoſt, they will looſe nothing. I could not but ſmile (but yet with a kinde of indignation) when I took notice of a Letter, heretofore written from London, to one in this City, in the behalf of blaſpheming Nayler, when the puniſhment, adjudged by the Parliament, to bee inflicted upon him in this City, was to bee executed, the Author of that Letter takes an occaſion, from information of ſome of his fellow Saints, (of the new modell) that there were ſome here of bitter ſpirits, forſooth, and fearing rigorous execution, writes for a mitigation, giving high expreſsions of what ſuper-excellencies hee found in that adorable creature, when as this Epiſtoler himſelf, is a Saint of ſo milde and ſweet a temper in Religion, that hee will never bee branded for a Puritane; for Sabbath dayes were his fitteſt ſeaſons to look over his accounts, or to go to his houſe in the Country. Truly Reader, I muſt tell you, wee are fallen into thoſe times, wherein moſt peoples Religion (I mean the wiſe ones) lies in making faces, and courting the riſing intereſt, at leaſt waiting an opportunity ſo to do: In the mean while, the queſtion growes high, and Romes intereſt (by the ſubtilties of the Jeſuites working amongst us) is very much promoted, and that by our own hands, men pretending (which is ſtrange) to the Proteſtant perſwaſion; for now the queſtion is not (as among the Separatiſts) whether our Pariſhes are true Churches, but whether wee have had any true Churches at all in England, till theſe late years, that they were brought in by the Sword in the late Army, or thoſe who accompanied them; and it's very like (if the Lord prevent not) Magiſterially, and Dictator-like (almoſt in Cathedra) to bee reſolved, That wee neither have, nor had true Churches, or Miniſters among us, and that wee muſt renounce our Ordination, take it up from the people, and ſo make all new, after a mode, which yet our eyes, nor the eyes of our Fore-fathers have ever ſeen, or their eares ever heard of. To effect this, have thoſe Emiſſaries of the Roman Faction, no doubt, ſtirred up, and ſet on foot theſe obſtreporous Quakers, (though the generality of them ſuſpect no ſuch matter) to cry down our Churches, Miniſters, and Ordinances, to whom they have now drawn in, heads and pens more ſubtil and able, who, aliud agentes (as it were) do that for them, which they themſelves (in their own perſons openly) were not able to effect or accompliſh, who doth not with fear and ſadneſs (that doth conſider) foreſee that lamentable reſult, that's like to follow upon the conteſts raiſed, and encreaſing between our brethren of the Presbyterian and Independent perſwaſion, and which by the heat and oppoſition of perſons of ability, (on both ſides) are like to grow more high than ever: But if my poor low voice might bee heard between them, and Oh, that the Lord would perſwade them to hear, I ſhould ſay as Abraham to Lot, Let there bee no ſtrife between you, for you are Brethren; and I ſhould beſeech them in Joſephs language to his Brethren, Fall not out by the way: But if I cannot bee heard, I make this proteſtation, diſclaimer, and prayer, Lord, let not my ſoul come into the ſecrets, and let mee never partake of the delicacies of thoſe men, who make Schiſmatical ſeparation, deſtroying thoſe Churches and Miniſtery, wherein, and by whom (bleſſed be God) thouſands have been converted and ſaved; and who are willing to reform, and conform, according to what is revealed in the Scripture; Sure I am, and experience (the Miſtreſs even of fools) hath made it good unto the world, that Diſcipline and Government in the Church, hath (ever ſince the reformation from Popery) kept the Reformed Churches free from Hereſie and Blaſphemy getting head among them; and if there were danger of an inrode, and an incurſion, by the abuſe of Government, hee ſhall come little ſhort of an Ideot, (and wiſe men will eaſily acknowledge it) that doth not perceive, that no Government at all, every one being left to his own fancy) will much more do it. It's a ſtrange piece of madneſs, not to put a difference between inforcing men to Religion, and tolerating all Religions, to the hazzarding of the true: Or if (putting a difference) Matchivilianiſme ſhall ſo far prevail with any, as that, ſo they can ſecure their own intereſts, they care not for the concernments of Jeſus Chriſt, and his Goſpel. As for my own former undertakings (by the help of the Preſs) I have but endeavoured to diſcover theſe upſtart enemies, and adverſaries to the truth, who privily brought in damnable Hereſies, even denying the Lord that bought them. By occaſion whereof, I have raiſed up this home-bred Adverſary, my own Countryman, by hinting only at whoſe impoſtures in this kinde, the impoſtume is broken, and much filth and quitture hath been vomited forth from it, in most unchriſtian railings, lyings, and reproachings, who yet withal, pretends to higher meaſures of Saintſhip, and perfection, than ordinary, which conſidering (and well knowing the man, and his practiſes) I concluded this with my ſelf, that if wee might judge of the conſcience, honeſty, and perfection of the Quakers in general, by this man in particular, wee may well aſſert this, viz. A man may bee as vile a perſon as any under heaven, and yet a perfect Quaker, which (after a brief diſcourſe of the converſion and perfection of Quakers in general) I have endeavoured to demonſtrate, from the practiſes and doings of him in ſpecial; and this in his dealings in the matters of the Lord Craven, and Mr. Love; the ones Eſtate, and the others Life.

The materials I have built my diſcourſe with, (in the matter of the Lord Craven) are two printed pieces, the one entituled, A true and perfect Narrative, of the ſeveral proceedings, in the caſe concerning the Lord Craven, wherein are ſet forth the whole proceedings, together with the Indictment, Tryal, and Conviction of Faulconer, of Perjury, in that information, upon which the Lord Cravens Eſtate was ſequeſtred, which piece was printed and publiſhed by the friends of the Lord Craven; the other is a piece, entituled, The Lord Cravens Caſe, &c. with a ſhort examination of that former Narrative; and this latter, was written by Biſhop himſelf, in excuſe, and defence of himſelf and Faulconer, of which book, hee printed ſo few, and ſo diſpoſed of them, as that I could not get one, either here, or at London, until (by providence) I was directed to ſend to himſelf to borrow it. And this I did, becauſe in his Pamphlet againſt mee, hee quotes it, and refers to it, for clearing (as hee thought) of his innocency; which if hee had refuſed to lend mee, I intended to acquaint the world, that hee had quoted his book to clear himſelf, which could not bee come by, which (it may bee) hee feared, and therefore ſent it mee; or otherwiſe, by the diſpoſing of Divine Providence (the time being come for the diſcovery of his deep hypocriſie) hee was over-ruled ſo to ſend it. For his own Confeſſions (therein contained) and Faulconers Confeſſion upon his death-bed, of that perjury, (which Biſhop would in his book free him from) being conferred, and compared, the whole practiſe, and whence it aroſe, and how it was carried on, is manifeſtly diſcovered; as in the diſcourſe following, to which I have added a little of his dealings againſt Mr. Love, to let him, and the world ſee, whether hee bee not alſo a blood-ſucker. Could I have gotten his other book, called, A Short Plea, &c. which hee alſo publiſhed againſt Mr. Love, I doubt not but thence I ſhould have made a further diſcovery of him; but hee dealt as ſubtilly in this, as in the former, printed ſo few, as that they cannot bee gotten. But I ſuppoſe what I have done is ſufficient; the improvement I make of the whole, is this, to let the world ſee, how deeply and cloſely wickedneſs may lye lurking in our natures, and what a deſperate evil Hypocriſie is, that a man may continue in ſuch wickedneſs unrepented of, and yet think himſelf a Saint, and to have attained to perfection: If by what I have herein done, I may bee inſtrumental to bring him to repentance, or his caſe may bee as a Pillar of Salt, to ſeaſon and caution others, I ſhall bee abundantly ſatisfied in my labour, and ſhall (when I know it) give God the glory: In the mean time, I reſt,

Reader, Thine, and the Churches Servant; RA. FARMER.

p. 1THE IMPOSTOR DE THROND; OR, The Quakers Throne of Truth Detected to be Satans Seat of LIES.

IT's the great Criterion and diſtinguiſhing Character of the Generation of Quakers among us, that they pretend to greater meaſures and higher ſtature in Chriſt and Chriſtianity then others, to have attained even to perfection; ſuch perfection, as to be without ſin in their perſons. This to be ſo, is manifeſt by their reproaching and vilifying the Miniſters of the Goſpel, and their Doctrine in this point; though we teach and preſs perfection as the white to be aimed at, and as that which every true Chriſtian muſt, and doth endeavour after, not as though he had already attained, either were already perfect, but following after, if that he might apprehend that, Phil. 3. 11, 12, 13, 14.Phil 3:11Phil 3:12Phil 3:13Phil 3:14for which alſo he is apprehended of Chriſt Jeſus; and which he ſhall attain unto, when he hath attained unto the Reſurrection of the Dead. And although we ſay and teach, that there is a meaſure of perfection, even in this life attainable (and that perſonal too) conſiſting in ſincerity, integrity, and uprightneſſe of heart, walking in all good conſcience both towards God and men: And p. 2that we muſt and do daily cleanſe our ſelves from all filthineſſe of the fleſh and ſpirit, 2 Cor. 7. 1.2 Cor 7:1perfecting holineſſe in the fear of God. Although (I ſay) we preach and preſs, and (by grace received) practiſe this, yet this will not content them: No leſs then ſuch a manner and ſuch a meaſure of Chriſt within them, as ſhall put them out of need of Chriſt without them, will ſerve their turn: If this be not ſo, they have no cauſe to charge us as they do, for we do (with all ſeriouſneſs poſſible) profeſs and urge a neceſſity of Chriſt within us, renewing, transforming, and changing us from our dead and periſhing eſtate in nature, and conforming, and making us more and more like unto himſelf by grace, and the mighty and powerful operations of his Spirit within us. When we ſin (which we would not do) giving the grace of repentance (and the exerciſe of it) unto us: Rom. 7.Rom 7By his mediation and interceſſion in heaven, procuring pardon and peace for us, and as our Head and King, by degrees, ſubduing our ſins and iniquities (which are our greateſt enemies) under us. This is our Doctrine; this we profeſs, preach, and practiſe. And for the truth of this (that we do ſo, even all of us unanimouſly, and with one mouth) I appeal to the whole world to bear us witneſs. But this (I ſay) our preſent Adverſaries diſapprove of; their perfection is of another nature, a high form of perfection, abſolute and entire, wanting nothing. And we are (with them) falſe teachers, becauſe we ſay, we cannot here attain it. To argue this a little, becauſe 'tis (cardo & caput controverſiae) the great and main thing they ſeem to drive at, and to profeſs; witneſs their moreſe and ſevere carriage and converſation, their demure looks their abſtinences in meats and drinks, the pulling off their Points, Laces, and Ribons from their cloaths, their ſeparating and withdrawing from the ſociety and familiarity of all others, as unclean and polluted. And laſt of all, witneſs their living without, and deſpiſing all former Ordinances and Adminiſtrations ſince Chriſt and his Apoſtles, as if too low and mean, and not ſuiting with their perfection. We ſhall therefore a little p. 3examine this matter, and try their Title, and doubt not but (upon trial) we ſhall finde them as thoſe in the Revelations, whom the Angel of the Church of Epheſus tried,Rev. 2. 2.Rev 2:2 who ſaid they were Apoſtles, and were not, and ſo were diſcovered to be liars: Perfection then is two-fold, Doctrinal, and Practical; Doctrinal perfection, is ſuch a height and meaſure of knowledge, as beyond which a man cannot go: To be perfect in knowledge. Practical Perfection is ſuch a meaſure of holineſs, as not to ſin at all, at any time, in any thing, but to be perfect in the meaſure of every grace, and in the practiſe of every duty. I ſuppoſe this is ſo plain a diſtribution of humane perfection abſolute, as is very clear and obvious. And if our Adverſaries mean leſs then this, they fall in with our Doctrine, and then they quarrel and charge us wrongfully. Now if I ſhall ſhew from Prophotical and Apostolical Doctrine (and conſequently from the Doctrine of Chriſt) that perfection in either kinde, (Doctrinal or Practical) is not in this laſt ſenſe in this life attainable, then the Quakers are found to be out of the Doctrine of Chriſt, and are hypocrites and liars; and it will not need many words to prove either. And firſt for Doctrinal Perfection, that we cannot here attain that full meaſure of knowledge allotted us, that one place of the Apoſtle is a ſufficient teſtimony, 1 Cor. 13. 9, 10. We know in part, and we Prophecie in part, but when that which is perfect is come, then that which is in part ſhall be done away. And ver. 12. For now we ſee through a glaſs darkly, but then face to face; Now I know in part, but then I ſhall know, even as I am known. If any ſhall be either ſo ſimple or perverſe, as to queſtion whether the Apoſtle ſpeak this of our imperfect ſtate in this life, in point of knowledge, I ſhall not think him worthy of an anſwer; the clearneſs of the truth will ſufficiently argue ſuch a mans imperfection; And as for Practical perfection, that we cannot here attain ſuch a meaſure of holineſs, as not to ſin at all, at any time, in any thing, but that we may be abſolutely perfect in the meaſure of every grace, and in the practiſe of every duty. I ſhall not need heap teſtimonies, p. 4a few places will ſufficiently evidence this truth, without any further argumentation, 1 Kings 8. 46. There is no man that ſinneth not. Prov. 20. 9. Who can ſay I have made my heart clean, I am pure from my ſin? Eccleſ. 7. 20. There is not a juſt man upon earth, that doth good and ſinneth not. Theſe are the teſtimonies of Solomon. More might be produc'd from the Old Teſtament, take onelyonly two from the New. The firſt from St. John, 1 John 1. 8. If we (I John, and the Saints to whom he wrote) If we ſay that we have no ſin, we deceive our ſelves, and the truth is not in us. The next from St. James, Ja. 3. 2. In many things (not in a few only) we offend all. So that here we attain not a ſinleſs perfection, we ſhall not here be, I ſay, fully like Chriſt in holineſs or knowledge, this is reſerved for hereafter; and this the ſame St. John atteſteth, 1 Jo. 3 2. Beloved, now are we the ſons of God, and it doth not yet appear what we ſhall be; but we know that when he ſhall appear, we ſhall be like him, for we ſhall ſee him as he is, when we ſhall ſee him (as St. Paul ſayes before, face to face) then our imperfect meaſures ſhall be made perfect. That which there follows in John (and other places produced for perfection) intend it, and preſs it (viz. abſolute perfection) as our duty and the matter of our endeavour.

Thus from Canonical truth I have ſhewed you the imperfection of our perfection here: And what ground our Adverſaries have, to plead their exemption from the ſame condition, I cannot diſcern. Suppoſe we ſhould grant them to be led by the immediate and infallible teachings of the un-erring Spirit, let them then tell us, who are the liars, Solomon, and Paul, and James, and John, or they? Or was that true which they affirm'd of themſelves and all men, that they are ſinners? And is this, which theſe men affirm to the contrary, true alſo? Or was it truth then, and is not ſo ſtill? Doth new light make the old a lie? Rom. 3. 4.Rom 3:4Or doth the Spirit ſpeak contraries? No, let God be true, 2 Cor. 11. 30▪ & 12. from 5, to the 10.2 Cor 11:302 Cor 11:12and every man a liar; and that I am ſure is a ſinner. And for our parts, if we boast, we will (with the Apoſtle) boast and glory of and in our infirmities, not that we are p. 5ſinners, (that's our burden) But that God for Chriſts ſake is righteous and juſt to forgive us our ſinnes, 1 Joh. 1. 91 John 1:9when we confeſs them, and that Chriſt by his grace, will cleanſe us from our ſins, and all iniquity; That ſo his ſtrength might be perfected, and manifeſted, and magnified in our infirmity. With this further. That if we were ſo perfect, as to be free from ſinning on earth, we ſhould not need Chriſts interceſſion in heaven; nor ſhould wee need to pray daily (as Chriſt taught his Diſciples) father forgive us, Heb. 7. 25Heb 7:25And therefore wee ſay, Bleſſed bee God for Jeſus Chriſt in heaven: 1 Io. 2. 1, 21 John 2:11 John 2:2who ever lives to make interceſſion for us. And who, when wee ſinne, is there our advocate, and the propitiation for our ſinnes; and thereby able to ſave us (foreign) to the uttermoſt, to perfection: till all bee perfected, and if the Quakers will not for themſelves joyn with us in this Chriſtian confeſſion, let them ſpeak out, and ſay ſo: And wee know what to ſay to them, and if they will joyn, let them ceaſe to condemn us, for the acknowledgement of our imperfection.

And thus have wee argued human imperfection, by an argument ad rem. And now wee ſhall prove it by arguments ad hominem; Even the Quakers themſelves. And diſcover the imperfection and unſoundneſs of their pretended perfection, and conſequently their Hypocriſy. And firſt from the manner of their converſion, and then from the matter or quality of the perſons converted. And thirdly from their converſion it ſelf. And this, firſt a little from the converſion of the Quakers in generall: And then of my quaking adverſary in particular.

And firſt of the manner of the Quakers converſion in general, and that which I ſhall here obſerve is from the ſuddenneſs of their converſion, and I may adde the violence of their converſion. And firſt from the ſuddenneſs of it, it may render it juſtly ſuſpected, for ſuppoſe a drunkard, or a ſottiſh Buffoon, a fellow that makes himſelf a Fool (an ape) to make prophane perſons merry (for ſome ſuch among us have turned Quakers) ſuppoſe I p. 6ſay, ſuch a one, ſhall all of a ſudden leave his drunkenneſs, or leave his apiſh converſation, and (without any more ado) become a Quaker, ſhall wee call this converſion? Its a ſaying of that great Lecturer of nature Hipocrates, that omnes repentinae mutationes, ſunt periculoſae: All ſudden changes or alterations are dangerous: They forebode no good, but evil. Theſe ſudden leaps, are from violent motions. Nature in its regular courſe is more lent and moderate, making its progreſs from one degree unto another; And although ſometimes there are found ſuch violent motions in nature, yet they are very rare, but alwaies doubtful, this is true in religion and grace alſo.

Theſe ſudden Converts are (if not miracula) mira gratiae, wonders. As wee ſay of late converſion, from the inſtance of the Theef upon the Croſs; One was ſo converted, that none might deſpair, and but one, that none might preſume. So of this ſudden Converſion, they are Rare. A Paul or ſo, That (as hee himſelf ſaies, 1 Tim. 1. 16.) Chriſt might in him ſhew forth all long-ſuffering, for a pattern, to incourage others to come into God, notwithſtanding they were Perſecutors, and grievous ſinners. But I ſay, Theſe patterns are rare. As one Job was made a pattern of Patience. Such diſpenſations being not ordinary; For as wee ſay, Nemo repente fit peſſimus, none come to the height of wickedneſſe at once, ſo Nemo repente fit optimus: A man comes not to his ſtature of goodneſſe on a ſudden.

There are ſeveral ages in Chriſt: There are little children, young men, and Fathers, 1 John 2. 12, 13. And there is a growth in Grace, 2 Pet. 3. 18. as well as in Nature.

In order to the appearances of grace, in true converſion, there is a previous and precedaneous act of godly ſorrow, which works repentance and true humiliation; whereby the ſoul (being caſt down under the ſenſe of its former evill waies and ungodly converſation) is made humble, meek, and lowly; judging and condemning it ſelf as the vileſt of all others: Or at leaſt as vile as any. And thence (by the power of the ſpirit fetching ſtrength from Chriſt, p. 7by faith) comes up by degrees, to ſome ſtature and growth in him, till hee come up to his appointed meaſure. But theſe perſons (as wee have obſerved them) do per ſaltum, skip from the loweſt degree of baſeneſs; to high meaſures of perfection, in a moment, all of a ſudden. But ſome may ſay, how can you tell whether they have not been ſo humbled, or truly repented? The ſin and evil converſation was open, but the repentance may be ſecret. We ſee a change, an alteration.

Anſ. I'le ask then this queſtion (and let it be ſeriouſly conſidered) May not Satan be contented that a perſon leave a baſe, a wicked converſation; that a man ceaſe to be a drunkard, (or the like) that he may become an Heretique, a Blaſphemer? Is it not his advantage? Doth not the devil gain Proſelites by ſuch Converts as theſe are? Oh ſayes a poor ſimple honeſt-hearted Chriſtian, who judges by appearance, and ſuſpects no evil, What a change is here wrought in this man? Surely this muſt needs be by ſome immediate and extraordinary power of Gods Spirit, it is good therefore to be of his Religion, whereas the man hath but ſhifted ſpirits. One or two are gone out, to make way for more and worſe. Is not this the meaning of that Parable, where an unclean ſpirit (it may be a whoriſh one,Mat. 12. 43, 44, 45.Matt 12:43Matt 12:44Matt 12:45 or a drunken one) being gone out of a man, comes again and findes his old habitation (as there) ſwept and garniſhed, ſwept from his former filthy luſts, and garniſhed with ſpecious ſhews and pretences of piety (indeed an hypocrite) empty of true grace, and finding it thus, concludes, there's a fit dwelling for my purpoſe, and then goes and takes ſeven devils more, worſe then himſelf, devils of pride, cenſoriouſneſs, faction, railing, lying, hereſie, blaſphemy, and all theſe enter and take poſſeſſion, and ſo the man's worſe then ever, his latter end is worſe then his beginning: So that you cannot call this mans change, a converſion, though there be an alteration. But yet to ſhew the uncertainty, and (for the moſt part) hypocriſie of theſe ſudden changes, and to make an eſtimate in that which may appear. Suppoſe a perſon hath p. 8got an eſtate by cheating, cozening, bribery, forgery, perjury, extortion, oppreſſion, or the like, and this perſon becomes a Quaker, and ſo a witneſs of the truth, even of that Chriſts appearing the ſecond time, and without ſin unto ſalvation, as my friend George hath it in the Title Page of his railing Pamphlet; and you muſt ſuppoſe this appearing of Chriſt the ſecond time without ſin, to be ſo in him, or elſe he cannot be a witneſs, which he ſayes himſelf to be. Now I ſay, ſuppoſe ſuch a perſon become a Quaker, and ſo an eminent Saint, of the higheſt form of the Quakers model, and hath not made reſtitution, nor given ſatisfaction for that eſtate ſo wickedly, impiouſly, and villanouſly gotten, can any one in the world ſay, this man hath repented, that he is converted, or a true Chriſtian? Will any one dare to ſay other of ſuch a one (if he profeſs to be godly) then that he is a moſt wretched hypocrite and diſſembler? and ſuch perſons we finde among them; and therefore the very ſuddenneſs of their Converſions, with ſo little evidence of truth, doth juſtly render it ſuſpected, eſpecially if you conſider the violence of the motion in which they are hurried. We have another ſaying, that nullum violentum eſt perpetuum, what is violent, is not laſting. And ſurely, if we obſerve their violent unuſual and uncivil actings, following (or rather going along) with their ſudden Converſions, we may eaſily conclude the unſoundneſs of them. For as for the Spirit of Chriſt (which they ſo highly pretend to) it was not of their temper: He did not (as was Prophecied of him) ſtrive, Mat. 12. 19, 20.Matt 12:19Matt 12:20nor cry, neither did any man hear his voice in the ſtreets: He did not quench the ſmoaking flax, nor break the bruiſed reed; He did no ſin, neither was there guile found in his mouth; when he was reviled, 1 Pet. 2. 22, 231 Pet 2:221 Pet 2:23he reviled not again; when he ſuffered, he threatned not, but committed himſelf to him that judgeth righteouſly. And how contrary this peoples demeanour is, and how unlike this pattern, 'tis eaſie to diſcern: Never were there ſuch bold, open, and unparallel'd Railers and Revilers in the world as theſe are, as if they were the Maſters of Scolding, and Billingſgate Profeſſors; and p. 9which is remarkable, their rage and malice is thus violently belched out, moſt againſt the Miniſters of the Goſpel, by which we diſcern whoſe Scholars they are, and whoſe work they do: The malice of Satan hath been alwayes moſt againſt Christs Miniſters; and therefore hath his practiſe been, by his inſtruments, to ſlander and caſt dirt in their faces, that by calumniating their perſons, he might hinder the acceptation of their Doctrine; and this with ſingular confidence and boldneſs and (no doubt) by this means they gain with ſome people: They have learnt that Machivilian Maxime, Calumniare audacter, aliquid haerebit; Lie, calumniate, ſlander, and do it boldly, and with confidence, and ſome of it will ſtick, it will take with ſome or other; according to the Hebrew Proverb, If all enter not, half will. And indeed it will not be believed (but by obſerving perſons) how much bold, confident, and peremptory aſſerting and holding out an Opinion, or Relation (though falſe in it ſelf) will take, and prevaile with ſuch ſimple and unexerciſed people, who cannot judge, and put a difference between words and matter: And it's ſtrange to ſee, how in matters of debate and controverſie, they will determine of his ſide that is moſt daring, and carries on his cauſe with moſt words and confidence: Nay, moſt certain it is, that the very Title Page of a Pamphlet, boldly ſtuff'd and languag'd, ſhall be a ſufficient confutation and ſatisfaction to many, againſt that perſon or ſide they fancy not; ſo that ſenſe, or nonſenſe, truth or falſhood, their Adverſaries (ſay they) is anſwered and confuted, though poſſibly they read neither one nor tother; or if they do, they do not underſtand them; and ſo from the bold revilings of their leaders, take up a prejudice againſt both our Doctrine and perſons: But as for the latter, we can be contented to be reproached for Christs ſake, and the Goſpel; and we can with comfort read and think upon theſe words, Bleſſed are ye when men ſhall revile you, Mat. 5. 11, 12.Matt 5:11Matt 5:12and perſecute you, and ſhall ſay all manner of evil of you falſly for my ſake, rejoyce and be exceeding glad, for great is your reward in heaven, for p. 10ſo perſecuted they the Prophets which were before you. And in the ſteps of theſe their railing Fore-fathers do this people tread, much unlike our Lord and Maſter Chriſt Jeſus: True it is, wee finde him angry, and much diſpleaſed ſometimes, but 'twas with two ſorts of perſons, thoſe who profaned the publike place of worſhip, and thoſe hypocrites, who under ſpecious pretences of more holineſs and higher perfection than others, devoured Widdowes houſes, and made void Gods Commandements, teaching, that Children were free from honouring their Parents, upon their Corban, ſome religious pretences, and that now they were free from doing any more for their Father or Mother, contrary to that Commandement, Thou ſhalt honor thy Father, and thy Mother. And Solomon ranks them that do not bleſs their Mother,Pro. 30. 11. 12. 13.Prov 30:11Prov 30:12Prov 30:13 with them that curſe their Father: And who are they? Proud ſelf-conceited hypocrites. I'le give you all together, There is a generation that curſeth their Father, and doth not bleſs their Mother; There is a generation that are pure in their own eyes, and yet is not waſhed from their filthineſs; There is a generation, oh how lofty are their eys, and their eye-lids are lifted up. And ſurely theſe things have never been exemplified in any age more, than in this preſent generation of Quakers, wherein, under pretext of more holineſs, piety, mortification, ſelf-denial, voluntary humility, abſtinences, and the like, they put forth ſo much pride, ſcorn, rancour, cenſoriouſneſs, ſelf-exalting other-men condemning practiſes, that never was the like known (or heard of) by any people under heaven. With ſuch as theſe (Profaners of the publike places of worſhip, and diſſembling hypocrites that deſpiſed all others) I finde our Lord dealing very roundly, whipping the one out of the Temple, and denouncing direful and dreadful woes and judgements againſt the other: But as for all other ſorts of ſinners, I finde him manifeſting much tenderneſs towards them, being meek and gentle, benigne and gracious, eating and drinking with Publicans and ſinners; which reads mee this leſſon, that Profaners of Gods Worſhip, and hypocrites, are to be dealt with more p. 11ſeverely and ſharply than others. And the ſame courſe doth the Apoſtle Paul direct his Scholar Titus (a Miniſter) to take with unruly and vain talkers, and deceivers, who ſubvert whole houſes, teaching things that they ought not, for filthy lucres ſake, Titus 1. 13. Rebuke them ſharply, that they may be ſound in the faith: And therefore if theſe people be found to be hypocrites, and we deal plainly with them; if they call our plain dealing railing, we will follow our Maſter in bearing his reproach, for doing the ſame work that hee did, and his Apoſtles enjoyned us, and leave it to him to judge between us.

And for mine own part, if any man ſhal be diſpleaſed with mee, for telling people of their ſins, and neglect of their duties (as deſiring their amendment) keeping my ſelf within the bounds of truth and ſoberneſs (of which thoſe who are guilty of baſe cowardiſe, flattery, or unworthy compliance; nor thoſe who kick, becauſe their ſores are touch'd on, ſhall be my Judges) I ſhall not account my ſelf to have diſcharged my Miniſtery faithfully, if ſome be not angry. Sore eyes cannot endure the light, and a toothleſs Miniſter will beſt pleaſe a careleſs and a ſecure people; and if they will have ſuch Teachers, the beſt way (which they have pretty well learn'd) is to get ſuch that muſt live upon their almes, that they and theirs may ſtarve, if they will not flatter them; and which (I am confident) is not the leaſt of Satans deſign at this time upon this Nation. I write not this in reference to my own condition, for I bleſs God, I am otherwiſe honeſtly provided for; and the ſhutting of peoples Purſes, ſhall not ſtop my mouth from ſpeaking what my Lord and Maſter commands me: And as the Apoſtle (in another caſe) ſo I in this, could wiſh that all other Miniſters in the Nation were as I am, for then I ſhould hope we ſhould have a better people, I mean for the general; and as for thoſe reproaches which ſome would caſt upon mee, I can, and do rejoyce in this, that it is not for any falſe Doctrine, or ſcandalous converſation, or for any thing of perſonal or private concernment, but for home, and plain, and faithful p. 12applications, from zealous and hearty oppoſition againſt faction, hereſie, and blaſphemy, and againſt unworthy and unchriſtian practiſes in ſome people, eſpecially hypocrites, who will not eaſily be rouzed: And if any ſhall hence apprehend themſelves juſtified in the like reprehenſions towards mee, I prevent them with this propoſal; when they ſhall finde mee devouring Widdowes houſes, or ruining the eſtate of any man; when they ſhall ſee me (with the hypocritical or quaking Phariſee, wearing broader or narrower Philacteries than others; that is, making greater or higher ſhewes and out-ſides of Religion (one way or other) on purpoſe to be taken notice of, and to be ſeen of men, and pointed at; when they ſhall finde me (as their fellowes) compaſſing Sea and Land to make Proſelites; when they hear of me running up and down from Country to Country, from one Pariſh to another, diſturbing, revileing, railing at, and perſecuting thoſe who are in their lawful and ſetled ſtations (following and purſuing their lawful callings) when they finde me (and they can prove it) preaching falſe doctrine and hereſie, when I do any of theſe things, let them call me hypocrite, and deal ſharply with me, I will not call it perſecution. And ſince I am thus fallen upon this particular, give me leave to write a word or two unto it.

The Quakers charge us (and according to their guize and guile) make loud out-cries on us for Perſecution: But I appeal to all the world, who are the Perſecutors; Do not they diſturb, revile, and perſecute? Are not we in our rightful poſſeſſions and imployments? And did, or do we go or run after them, to hinder or diſquiet them? Do we deſire any thing of them, more than that we and our people might meet and ſerve God peaceably, according to our rule? And may we not require it of our Magiſtrates? And is it not their duty, to ſecure and protect us and themſelves from tumults, frights, and fears? Muſt they revile and reproach us, and our doctrine, and render us vile at their pleaſures? Muſt all they ſay be good and warrantable? And muſt our juſt defences of our ſelves, p. 13calling, and worſhip, be perſecuting and railing, becauſe they ſay ſo? Was there ever ſuch a breed of peremptory Controllers of words, Lawes, and actions, as theſe are? Muſt all the world bow down and kiſs their feet, and worſhip James Naylor, upon their bare and un-grounded affirmations? And if at any time, any of them do ſuffer impriſonment, or the like, what is it for? Is it for Religion, or conſcience ſake? Who meddles with them upon that account? Is not their ſuffering for riotous diſturbances in our Publique Worſhip? And if they ſay their conſcience or light leads them to it, and therefore they muſt be ſuffer'd, and not puniſhed, which if we do puniſh, 'tis Perſecution. I ask, What if their light lead them to take away our eſtates as well as our good name, muſt they (becauſe they pretend conſcience) be let alone and ſuffered? Or if they ſuffer, is it Perſecution? I leave it to all ſober men in the world to judge, and who are not willing to be led blinde-fold: Nor is this a groundleſſe or a blinde ſuggeſtion, that ſuch a thing as this may be; for did not the Anabaptiſts in Germany heretofore do the ſame, upon the like pretences? Did they not rob, and take away the eſtates of all that were not of their Faction, becauſe forſooth they were the wicked and ungodly? And was not this the levelling principle of that thing, which my opponent George in his imaginary Throne of truth, page 104. calls a Parliament, and highly magnifies? Whoſe ſpeech was that to the Officers of the Army at White-Hall, concerning that Parliament (if we muſt ſo call it) That they did fly at liberty and property, inſomuch, that if one man had twelve Cowes, they held, that another that wanted Cowes ought to take a ſhare of his neighbour: And (as he moſt conſideringly ſaid) Who could have ſaid any thing was his own, if they had gone on? And bleſſed be God for their diſſolution. And thus much of the Quakers perfection, from their Converſion, Mark 9. 18. 20.Mark 9:18Mark 9:20in reſpect of the manner, ſudden and violent, more like a poſſeſſion, then a converſion.

And now a word or two of the matter (the ſtuffe) theſe Quakers are made of; and truly (all things conſidered, p. 14their ſudden riſe, growth, and perfection, together with the matter whereof they are generated) I know not to what more fitly to liken them, than Muſhroms, or Toad-ſtools, one of natures haſty productions, ſprung up and perfected in a night or two; a kinde of excreſſence, of a light and thin ſubſtance, like a Sponge, white and fair to look to, generated for the moſt part out of rottenneſſe and putrefaction; moſt of them of a dangerous and pernicious quality; at the beſt good for nothing. Hence (by tranſlation) they uſe to call an unprofitable and empty fellow, a Fungus, which is a Muſhrom. He that will be informed of them, let them read Gerhards Herbal, where among other evil qualities of them, you ſhall finde ſome of them (for there are of ſeveral kindes) made uſe of to kill and ſmother Bees, to drive them out of their Hives, and bereave the poor Bees of their meat, houſes, and lives: And in ſome places they ſerve, ſayes he, to carry fire from place to place, and which being open'd, ſend forth a thin powder like to ſmoak, This of the Puck foiſts, which is one kinde of Muſhrom.which is very noyſome and hurtful to the eyes, cauſing a kinde of blindneſſe, which is called Pur-blinde, or Sand-blinde; and they grow, ſaith he (ſome of them) where old ruſty iron lies, or rotten clouts, or neer to Serpents Dens, or roots of trees that bring forth venemous fruit. In ſum, they are a ſlimy excrementitious matter, ſuddenly ariſing out of the earth, having no root, and ſo of no continuance, tending as ſuddenly to putrifaction and rottenneſs, whence they had their original. And how this doth quadrare, and almoſt run upon all four, and fully ſuit to hypocritical productions, is eaſie to diſcern: For a little to apply, and but a little, for an ordinary capacity may carry it on; Is it not ſtrange? and is it not that which makes the wonder now a-daies, that ſots, drunkards, wheres, whoremongers, covetous perſons and oppreſſors, perſons ſtupid and ignorant, of no brains or knowledge in morality, leſs in Religion, ſilly clownes, and ſimple women, whoſe capacities reach not beyond their breeding and imployment, perſons fanatical, vertiginous, factious, of unſtable and unſetled p. 15ſpirits, and indeed almoſt all ſorts of vile perſons, that theſe ſhould be the matter of which the Quakers are gendred? Doth not the world wonder at this, as it did after the beaſt which aroſe out of the Sea? Rev. 13. But alas friends ceaſe your wondering, Is it ſuch a ſtrange thing to ſee old ruſty iron, dirty clouts, and rotten trees bring forth dainty Muſhroms? Is not this the mode of the ungrounded, unrooted Profeſſor? Know you not? or have you not heard of the Parable of the Sower? There are a ſort of Profeſſors which quickly (ſuddenly) take, but not having depth of earth (not well rooted) they dry away and wither? Matth. 13.Matt 13And it's obſervable what Matthew hath,Mark 4.Mark 4 ver. 5. concerning them;Luke 8.Luke 8 and Mark alſo, ver. 5. That forthwith (immediately, foreign, all of a ſudden) it ſprung up, And why? Becauſe they had no depth of earth; ſlight and ungrounded Profeſſors ſtart up ſuddenly; and for the ſame reaſon they ſuddenly wither, as in the following verſes: Ill weeds (we ſay) grow apace; not ſo good herbs, and fruit-bearing plants; they bring forth with patience, they muſt have time to perfect them. And here let me not be miſtaken, I do not any way judge or limit the Almighty in his operations upon ſouls to be converted, either for the matter (the perſons to be converted) or the manner (the ſuddenneſs of it) for he is a moſt free, and a moſt powerful Agent, and in my ſoul I bleſs and do adore him. But let it be conſidered, his workings are not ordinarily ſo ſudden, violent, and ſo general, eſpecially with ſuch as have been groſly ignorant and ſcandalous; he doth not uſually bring ſouls from the loweſt condition of darkneſſe, ignorance, and ſtupidity (both natural and ſpiritual) and of profane and ungodly converſation, to the heights of light, knowledge, and holineſs (even to perfection) at an inſtant, in a moment, within a few daies, or weeks, or moneths, as theſe pretend to be. Theſe ſudden, violent, and haſty progreſſions are not uſually well grounded, or perpetual; for indeed they have no bottome, no ſtable foundation, and argues, that though there be a change, 'tis not true converſion, every turning, every p. 16change is not converſion. The Scripture tells us of ſome who turn aſide after Satan, 1 Tim. 1. 15.1 Tim 1:15and that ſome ſhall turn away their ears from the truth, 2 Tim. 4. 4.2 Tim 4:4and ſhall be turned unto fables, which is the third thing conſiderable in the Quakers converſion, and will evidence their imperfection; for perfection ſtands in theſe two things, to be perfectly fully informed and eſtabliſhed in truth of doctrine and faith, and to be abſolutely, fully compleated in holineſſe, and if a perſon come ſhort in either, he is not abſolutely, compleatly perfect. And now if a man turn from prophaneneſs to hereſie, from an ungodly converſation, in point of practiſe, to an un-chriſtian or anti-chriſtian perſwaſion, in point of doctrine, he cannot be ſaid to be truly converted, much leſſe abſolutely perfect; The greateſt Heretickes have been ſober and ſerious perſons.and I do ſadly, ſeriouſly (and with reſpect to the welfare of peoples ſoules) propoſe it to be weighed by honeſt, yet ſimple hearts (and ſo eaſie to be ſeduced.) And let them tell me, Is there not as great danger? and doth it not bring upon the ſoul as certain perdition and damnation, to be under the devils dominion by hereſie and falſe doctrine, as by a wicked converſation? If not, What matter is it, whither a man be a Chriſtian or no▪ or what Religion he be of, ſo he be otherwiſe an honeſt man, and of a good converſation? Doth not the Word tell us of damnable hereſies, which bring ſwift deſtruction; and that the damnation of ſuch as imbrace them,2 Pet. 2. 1, 2, 3.2 Pet 2:12 Pet 2:22 Pet 2:3 ſlumbers not? 1 Tim. 4. 1, 2.1 Tim 4:11 Tim 4:2And of ſome that depart from the faith (i.e. true doctrine) and give heed to ſeducing ſpirits, and doctrines of devils, vented by ſuch as ſpeak lies in hypocriſie; and that ſome are thereby in the devils ſnare, 2 Tim. 2. 25, 26.2 Tim 2:252 Tim 2:26and led captive by him at his will.

Much more might be, and hath been elſwhere ſpoken and written to this purpoſe, not to be denied: If then the Quakers do turn from one ungodly way to another, as certainly deſtructive and deadly, we cannot account them perfect: Nor will their own ſayings, boaſting, pretendings avail them, for he is not juſt who acquits himſelf, but he whom God acquitteth.

And now as for the Anti-chriſtian doctrines of the Quakers, p. 17they have been ſufficiently diſcovered, and whether they acknowledge their hereſies, or no, makes not to the matter,2 Cor. 4. 3, 4.2 Cor 4:32 Cor 4:4 for Satans captives are blinded by him, and the Lord in judgement gives ſome men over to the efficacy of errour,2 Theſ 2. 10, 11, 12.2 Thess 2:102 Thess 2:112 Thess 2:12 to believe lies, to their condemnation. And let it here again be minded (to evince the unſoundneſſe of the Quakers converſion, aad thence their imperfection) the effect or end of Goſpel converſion is, to change and alter men both in minde and manners, and to bring them to that Goſpel temper prophecied of and promiſed, Iſa. 11. 6. 7. 8. The Wolfe ſhall dwell with the Lamb, and the Leopard ſhall lie down with the Kid, and the Calf, and the young Lion, and the Fatling together, and a little childe ſhall lead them, &c. So tame and gentle ſhall they be, walking lowly and meekly, under the ſenſe of former vileneſs, with humble acknowledgements of their own unworthineſſe, of ſuch grace they have received, not boaſting, exalting, or (Phariſee like) lifting up themſelves above others, with a ſtand further off, I am more holy then thou: Whereas the Quakers change is of a quite contrary temper, whatever they were before: How meek, how milde, how gentle ſoever, they now become fierce, and heady, and raging, running up and down like mad dogs and tygers, barking, biting, ſuarling, raving, and railing at all others; nay, even women and maidens, (the ornament of whoſe ſex is a meek and quiet ſpirit) changing their natural temper, 1 Pet. 3. 4.1 Pet 3:4become (not ſpiritual, but) unnatural, uncivil, and immodeſt, lifting up their voices in the very ſtreets and publike Congregations: So that had that conceit of thoſe Phyloſophers, of Tranſmigration of the ſouls of men and women into beaſts been true, we might have thence fancied another, and that is, that the ſouls of beaſts had tranſmigrated, and ſhifted themſelves into the bodies of women and maidens, and informed them, it being otherwiſe almoſt impoſſible (ſure not imaginable) that that more modeſt and milder ſex ſhould ſo far forget themſelves, but not to ſeek after ſuch uncertain light (indeed falſe) for the ground of this miſcarriage. The true light of Scripture p. 18tells us,Rom. 1. 25. 26.Rom 1:25Rom 1:26 that thoſe who change the truth of God into a lie, the Lord in juſtice gives them up to vile affections, and paſſions, ſo that even women change the order of nature into that which is contrary to nature, as this people do: So that from the manner of the Quakers converſion, the matter, and the end and term, we may well conclude, their change is not true converſion, but unſound and rotten, and then they are not perfect. Thus of the Quakers in general.

And now to deal with my quaking friend in particular: And firſt, as for the perſon of the man, I profeſs I do not hate him; and ſhould the Lord be pleaſed to humble him, to give him a ſight of his ſins, and the grace of true repentance, that ſo he might be truly converted. I ſhall (notwithſtanding all his unworthy dealings with me) gladly receive him into my boſome; but for the preſent, and as yet he appears to be, I look upon him with a heart full of trembling, and beg of God, that he would never leave mee (or any good man) to fall into the like condition. For truly, as I look upon Francis Spira, as a dreadful inſtance of a poor deſpairing creature, ſo I look upon George Biſhop, as a fearful example of a poor wretch, whoſe heart is judicially hardened, and his conſcience ſeared, and both, for ſinning againſt the light of the Goſpel revealed to them; for the Lord hath ſeveral wayes to deal with Goſpel-deſpiſers and contemners, who receive not the truth with a love of it. When I read my opponents Pamphlet (oculo currente) as we ſay,Throne of Truth, page 100. and with a ſuperficial eye, I met with his Proteſtation, concerning the matter of the Lord Craven, (with the iniquity whereof I knew he had been highly charged) I made a ſtand, and ſeriouſly obſerved it; and I do confeſs I was ſomewhat aſtoniſhed at that bold and daring Appeal, which he therein makes unto the all-diſcerning eye of the Almighty, of his innocency and integrity, which made me (conſidering the notoriouſneſſe of the fact, and of his being charged with it) to read again, and to conſider whether there might not be ſome equivocation in the language and expreſſion, which not appearing to me, I then began to p. 19think, that poſſibly he might not be guilty, this being an age, wherein many things are charged upon many men very ſlightly and ungroundedly, and ſometimes very falſly: But when I more cloſely, and with a more obſervant eye, read again his writings, and took notice of his practiſes and devices, his juglings, wreſtlings, prevarications, and pervertings of my plain ſenſe and meaning; his putting of blindes and fallacies upon his Reader, (which artifice poſſibly he learned of his Maſter the Jeſuite, whom he ſerved till he was diſcovered.) And when I obſerved his railing and reviling language, with his malicious and revengeful tendencies, I then ſaw, that as he had dealt with a ſhameleſs forehead in this matter, ſo he had done in that alſo; and that he was a perſon of a profligate ſpirit, and that there was ſome mental reſervation in his proteſtation; or that (which I moſt incline to believe) he is a man of a moſt ſupernaturally, and God-forſaken-harden'd heart, and ſeared conſcience. And I affirme, that if we may judge, and take an eſtimate of the Conſcience, honeſty, and perfection of the Quakers in general, by this man in particular, we may ſafely ſay, that one may be as vile a perſon as any under heaven, and yet be a perfect Quaker. For certainly, he that ſhall dare to make ſuch an appeal to the all-ſeeing eye of God, of his innocence, and ſhall be guilty, will dare to do any thing. But the Proverb is verified; She that will dare to play the Whore, will dare to deny it; Cuſtome is a ſecond nature: So that, in what a man is accuſtomed unto, it is a hard matter for him to do otherwiſe: Can the Ethiopian change his skin, Jer. 13. 23.Jer 13:23or the Leopard his ſpots? then may ye alſo do good, that are accuſtomed to do evil: Frequent and reiterated acts beget a habit, and hard and much working, doth not more harden the hand, than often ſinning hardens the heart:2 Pet. 2. from 10. to the end.2 Pet 2 So that as S. Peter ſayes, they cannot ceaſe from ſin; who (as S. Paul deſcribes them, Eph. 4. 18, 19.) through the darkneſs of their mindes, and the blindneſs of their hearts, being paſt feeling, give themſelves over to work all manner of wickedneſſe, even with greedineſſe: 1 Kin. 21. 20.1 Kgs 21:20And with Ahab, who by wicked p. 20practiſes got away Naboth's vineyard, ſell themſelves to work evil, even in the ſight of the Lord. And when they have perpetrated their leudneſs (with the Whore in the Proverbs) eat and wipe their mouthes, Pro. 30. 20.Prov 30:20and ſay, I have done no wickedneſſe: Nay, ſo prevalent is Satan with ſuch perſons, that they will pretend to God, Religion, and the publick intereſt, to promote their evil practiſes. So did Ahab; but the devil is never a worſe devil, than when a Saint, Diſſimulata Sanctitas, eſt duplex iniquitas, Diſſembled (counterfeited) Sanctity, is double iniquity, none ſo dangerouſly tempting and taking;2 Cor 11. 14.2 Cor 11:14 and therefore doth Satan himſelf transform himſelf ſometimes into an Angel of light, 1 Theſ. 2▪ 9.1 Thess 2:9coming with greater power than ordinary, and more ſpecious ſhewes of holineſſe; he comes as an immediate meſſenger, an Angel from heaven, with great light, when 'tis but a new Goſpel, (if it be a Goſpel) and the old devill, who upon pretence of teaching our firſt Parents in another way than God had declared, made their children blinde ever after, till restored and recovered of their ſight, by a new Creation, and till then, no marvell if they go on in their wickedneſſe with reſolution as (too much to be feared) this man hath done, in many particulars.

For to come to his dealings and practiſes, and to begin (and to conſider) what he begins with, how vainly (and like the bragging ſouldier in the Comedy) how Thraſonically, and with long-winded expreſſions, doth he lift up the hands of that blaſpheming wretch, James Naylor? And how daringly doth he ask the queſtion? What law hath he broken? Or what offence againſt man hath he committed? Whom the Parliament hath cenſured (and in part puniſhed) as a horrible blaſphemer: It's free to this man (Geo. Biſhop) to arraign and cenſure the actions of the Parliament; but, is James the Champion of the Lord of Hoſts, before whom none of the Prieſts could ſtand, as George ſayes? And was his light ſo clear (ſo infallible; ſo ſure?) How comes it to paſs that this glorious ſon of the morning, is like Lucifer ſo caſt down, and p. 21darkned, by that woman and her company,Martha Simons. with all their filthineſs and deceit, as he phraſes it, page 5. beg. What Spirit was that: and what darkneſſe was that which he ſpeaks of, page 4. that clouded him? When began it? And is it not ſtill upon him? And how came it to paſs, that being delivered, he became dark again? (page ead.) Theſe things would be known, that ſo wee might ſay, when James is in the dark, or when he is in the light, that ſo we might not be miſtaken in him; for we muſt not be altogether led by George Biſhop, leſt wee agree not with thoſe, who (notwithſtanding his, and his fellow Foxes diſclaimes) did, and do ſtill own James Naylor. But to let this paſs, (for he is not worth inquiring after) by the wiſdome of God that fore-ſees all things (ſayes he, page 5.) it was ſo ordered, that there was found (among the papers that were about James Naylor) one paper wherein that ſpirit (good or bad) the woman and her company, Martha Simons.and their practiſes were expreſly diſcerned and judged.This was the Letter ſent from Fox and Biſhop to Naylor; mentioned both in my Narrative, and Geo. anſwer. In which Letter they diſclaim, and judge James Naylor, and his crew, as deceivers. But now mark (horrendum facinus) the falſe and miſchievous ſpirit of the Prieſt, that publiſh'd that Narrative, and his foul and diſhoneſt dealing, and how unfaithful he is in his relation: The Prieſt out of devilliſh wickedneſs (Georges words) forges ſuch a word, as had it been truly ſo, might have rendred George Fox a blaſphemer under his own hand; and this is ſuch a fact, that words need not further to expreſs it, which in its very face is ſo manifeſtly wicked and abominable, a wickedneſs not found in the roll of thoſe evils, which the Apoſtle mentions, ſhould make the laſt daies perillous; and 'tis manifeſt, this act is wilfull.

All this, and more, page 7, 8. of his Pamphlet, and part of the 9. To all this out-cry, by way of anſwer, one would have expected, that one ſo eminently perfect in charity as George is (for if hee have not charity, hee is nothing, hee is not what hee pretends) would have judged the beſt, which is one main property of charity, it would have taught him, as v. 5. not to be ready to think evil of another,1 Cor. 13. 1, 2.1 Cor 13:11 Cor 13:2 and not to have triumph'd and rejoyced p. 22in my ſin, and made ſo many words of it; and to aggravate it ſo highly; Charity would have ſuggeſted this, or the like, Poſſibly through his (the Prieſt) and his Scribes neglect, or miſtake, or the hand of the Clerk (from whom hee received the Copy of that Letter) being obſcurely written, there being not much difference between theſe two words (own and am) as they may be written, might miſlead both, or either of them. Or, it may be a miſtake of the Printer, and the Prieſts over-ſight in correcting. Or (if none of this could have pleaded my excuſe, to clear me from ſo great a crime as foul forgery) he might have (in reaſon) conſidered me from his own condition, before he became ſo ſingularly illuminated. For I ask, was he never (in the time of his darkneſs and ignorance) guilty indeed of forgery? (of which hereafter) Or was it not, becauſe he had been ſo often criminous in ſuch practiſes, that hee ſo eaſily, ſo readily, and ſo (confidently charges others. I leave it to his light within him: But (to ſatisfie every honeſt perſon) the truth is, It is juſt ſo (as I have ſet it down) in the Copy of the Letter, which I received from the hands of the Clerk, who took the examination, and that as plainly written, as any words in the world, which Maſter Dorney will acknowledge, and which the Copy it ſelf will juſtifie, which I have to ſhew to all that deſire it. As for the Letter it ſelf, it was ſent up to London to the Parliament, and there continues. And (as Mr. Dorney ſaid upon ſight of the Copy) it might be ſo as I have expreſt it (for ought hee knew) in the original, which whether it be or no, in this caſe is not material, I am clear, I did not forge it; and yet upon this baſe doth he build the great weight of his diſcourſe, charging and re-charging (like a doughty Captain) again and again, in ſeveral places of his Pamphlet, making this his great Achilles. And ſo much in diſcharge of that great calumny which he makes ſo much uſe of. And I wiſh him to conſider, whether hee did not willingly take it up, as a matter to reproach mee, when as (probably) hee might bee informed, I followed my Copy. For ſure I am, I have p. 23been divers times asked (before the publication of his ſcurrilous Pamphlet) how it was in my preſident, or copy: To which I gave ſatisfaction, if he did it wilfully, the Lord humble him, and forgive him.

And whereas he ſayes (page 9.) that what I have publiſh'd in my Narrative (p. 10, 11.) of the examination of Martha Simons, is enough to prove mee, my deſign, and title, and book, to be a lie. Surely he preſumes highly upon the blindneſs, ignorance, or negligence of his Reader; for it clearly demonſtrates, that Fox, and his Crew, were againſt Naylor, and his; and ſo that they were not all guided by one ſpirit, or at beſt, by that ſpirit which is the ſpirit of diviſion, which was part of the deſign and title of my book, and ſo not a lie. But that which ſticks much in the Captains teeth, and puts him to picking (from page 11. of his Pamphlet, to 24.) is the Quakers confuſion with which I charge them. And truly, I believe, had he been left at large, to chooſe his own teſtimonies, and to have ſuborn'd and produc'd his own witneſſes, he would perhaps have pack'd his matter handſomer, and more to his own purpoſe; but being confin'd to my relation, how miſerably is he be-dabled and confounded, in ſeeking confuſion where it was not, in my book.

The ſum of all that matter is this, for I could not bring you into every ſtinking corner of his diſcourſe, but help you to view it, and him at a distance, leſt the noyſomneſs of it ſhould offend you. I did (in my Narrative) by way of dilemma (which what kinde of argument that is Scholars know) propoſe two things, by way of ſuppoſition, but poſitively affirming noither: But if either were true, (as one of them muſt, the matters propounded being apparent) I had my end upon them. The matter thus, There was oppoſition and witneſs bearing (that's plain, and confeſt, not only by words of mouth and writing, but alſo by blowes and ſore beating) between Fox, and his followers, and Naylor, and his. Now, ſay I here's oppoſition manifeſted and declared, Party againſt Party, in appearance.

p. 24I conſider'd the Quakers, (Fox and Naylor, and all of them one and another) as pretending to be led by one and the ſame unerring ſpirit; and that, as they ſaid, they were all one; but here was diviſion, and daggers drawing (as it were) one againſt another; I look'd upon them in general as deceivers, their fruits diſcovering it. This oppoſition (if true) I concluded could not conſiſt with unity and oneneſs, to which they pretended I had no way to determine the matter, but thus: This oppoſition of theirs (ſay I) was either reall, i.e. Fox and his Crew were realy and indeed diſpleaſed, and did judge Naylor and his, or they were not indeed diſpleaſed and offended, and this oppoſition and quarrel might be but from the teeth outward and to blinde the world; one of theſe two muſt of neceſſity be granted; if the former, ſc. that it was a reall quarrel, then their brags of Ʋnity was a l…e, a cheat, and they deceivers, and impoſtors that way. If the latter, ſc. If their oppoſition were but feigned, they were cheats and liars that way, in pretending oppoſition where it was not reall.

Now that either might be true, I gave divers grounds or reaſons, not determining for either, but abſolutely concluding one, which was ſufficient to my purpoſe, which was, to diſcover their impoſtures and deceivings: And yet hereupon ſo ſimple, or ſo—is this fellow, as to cry out, Is not the matter granted, and the Prieſt grants it? when as 'tis eaſie to diſcerne, I do but argue exhypotheſi, and by way of ſuppoſition. Thus, if ſo, then they are divided (notwithſtanding their profeſſions of unity) if thus (as it may be) then (notwithſtanding their outward oppoſitions) they are ſecretly agreed, and they are one, either way, Impoſtors. And this diſcovers his deluſions in thoſe fourteen pages: And yet we ſee how ſimply he pleaſes himſelf at the end of his thirteenth page, and the beginning of the fourteenth, vapouring and bragging with high language, as if my diſcourſe in that matter, were nothing but confuſion and contradiction. I am not willing to put my ſelf to ſo much paines to write it out. p. 25And here I might end with his 24. page for the matter▪ But there are ſome things I muſt take notice of, to diſcover his blindes and juglings with his Reader, and his moſt miſerable begging a thing in queſtion; nay, utterly denied him. In the fourteenth page, (and ſo on, to part of the twentieth) hee ſeems to mee to deal with his Reader as a cunning Thief, who over-taking a ſimple-hearted, and unwary Traveller, and not well acquainted with the way, falls in with him, and entertaines him with a long diſcourſe, and (unawares to the man) draws him out of the way, to rob him: So doth hee make a large ſtory of Moſes leading Iſrael out of Egypt, and of his tranſactions with Corah and his company; and of Aarcus buſineſs with Nadab and Abihu, and other ſuch like matters, and of the oppoſition between Paul and Peter, and of Paul and Barnabas, &c. and asks, Whether, becauſe of theſe oppoſitions and conteſts between the good and bad party, (the one being in the right, and the other in the wrong) Whether therefore the Quakers, becauſe of their oppoſitions, be a pack of cozening Impoſtors, and lying Mountebanks: And he ſayes, if my argument be good, or of force to prove the Quakers confuſion, and that the one true infallible ſpirit by which they are led, is a Babel, bauble, cheat, an Impoſtor, &c. becauſe of Foxes and Naylors oppoſition: Then he ſayes, Moſes and the Iſraelites, who kept faithful with God, and the Law, &c. muſt bee ſo too. And upon this ſcore, calls me high blaſphemer, and arrogant Prieſt, &c. Before I make anſwer, I muſt obſerve the wretched, perverſe, and prevaricating ſpirit of this man, and how unworthily, and indeed diſhoneſtly hee wreſts and changes my expreſſions at his pleaſure: For where (in all, or any part of my book) did I ſay, that the one true infallible ſpirit, by which the Quakers are led, is a Babel, bauble, cheat, an Impoſtor (as hee would make mee to ſay page 15. of his Pamphlet) All that I ſaid was, that their pretences to be led by that Spirit, was a Babel, &c. And I deny that they are led by the one true infallible Spirit: And now I ſay further, the Spirit by which the Quakers p. 26are led, is a Babel, &c. And now to the matter in queſtion: And ſeriouſly (Reader) I'le tell thee truth, when I obſerved his reaſoning (if I may give it ſo good a name) I could not chuſe (though alone) but ſmile, and was affected, I cannot well ſay, whether more with the ſimplicity of the man in his own underſtanding (in reſpect of his darkneſs) or with ſomething elſe, whereby hee would impoſe upon the ignorance of ſome ſilly Reader, in all, and every one of thoſe inſtances produced by him, which is to this end, ſc. to evince this truth, (for I'le do him all the right in the World) That good men may diſagree, and not be Impoſtors, as did Moſes and Aaron, Paul and Peter, &c. wherein he might have ſpared himſelf, and Reader, a great deal of labour. For I readily grant, That becauſe ſome ſin, therefore all ſin, is no good argument: But what's this to the Quakers? Doth this clear them from being Impoſtors? Wee ſay, whether they agree, or not agree, they are both wrong, both deceivers: May not Knaves fall together by the ears? Doth their falling out, make either ſide honeſt? Suppoſe the Quakers and the Ranters (who pretended to as high a principle, even the ſame) ſhould fall out, would that juſtifie either? No, no, my friend George (or who ever helpt him) is out; they ſhall not get that by begging, which they will never prove; nor will wee ever grant them, that either (Fox or Naylor) are in the right, or to be believed: True it is, had either (Fox or Naylor) been in the Truth, as Moſes was, and Paul was, and thoſe other Worthies (whom hee inſtances) theſe allegations had been to purpoſe; but Fox and Naylor both, being Deceivers, all this matter of Georges, is beſides the cuſhion.

And I cannot but note one thing, how bold this man is with all the Quakers that are not of his perſwaſion, as if hee had monopoliz'd the Spirit of Truth and Infallibility, he brings in Naylor and his Party, as Aaron, and the Calfmakers, and Fox and his Party, as Moſes; the one ſinning, the other reproving; for if this be not his meaning, hee produces that, and his other inſtances, to no purpoſe: p. 27So that hee would have Naylor the Calf, and his Party, thoſe that worſhip him. Are all the Quakers of England of his minde? If not (as ſure it is they are not) where is ſtill their unity? And they may well queſtion George, as arrogating and aſſuming unto himſelf (and Foxes followers) the ſpirit of ſtability and ſetledneſs: In derogation of Naylor and his Adherents, as he doth in page 20. whom they deny, as being under the ſpirit of darkneſs, page 21.

And whereas hee (ſillily) ſeems to triumph over us Prieſts (as hee calls us) becauſe wee do not hypocritically and lyingly (as they do) pretend to bee led infallibly, by the Spirits diſcovery of new doctrines to us, as were the Apoſtles: Let him know, that wee are led and guided by the Spirit, into the knowledge and belief of thoſe truths which were ſo revealed, by belief whereof, wee attain ſalvation, (and as many as by our preaching imbrace and follow the ſame truths with us) without more or further revelations. And wee affirm, and prove, that ſo preaching, our people ought to hear us, and wee are to be believed.

But doth not the Reader perceive the blinde, that George would put upon him? Doth hee not diſcern the end of that long diſcourſe, whereby hee would draw him out of the way to cozen him, that hee might not look after the matter that was of great concernment, and incumbent upon George (as the Quakers great Advocate) to have undertaken and diſcharged? But of that ne gry quidem (as wee ſay) not a word: That which an underſtanding Reader would reaſonably have look'd for, was, that George would have done them this ſervice, to have ſhewed how this can ſtand with truth, That the Quakers are all at an agreement, and led by one Spirit of truth; When as Fox, (one great Apoſtle, (who alſo hath many followers) ſhall charge Naylor (another great Apoſtle, who alſo hath many followers) that hee and his Diſciples are joyned againſt the truth, As in that former Letter.and that he trained up a company againſt it, and that their iniquity doth encreaſe, p. 28and that accompanied with wilfulneſs and ſtubbornneſs. Is this to bee one in the truth, when one conſiderable Party are joyned againſt the truth? &c. And another thus bear witneſs againſt them, and yet they ſtubbornly perſiſt. If George now could have unfolded this riddle, hee ſhould have been the Quakers Oedipus, or their great Apollo, to reſolve all their doubts, and help them at a dead lift, but not being able to do it, hee decoyes his Reader out of the way, and tells him a long ſtory, of nothing to the purpoſe: And yet a little further, it would be known, for the information of all Quakers in general (for I ſee I muſt bee their friend) What is, or was James Naylor's ſin and wickedneſs, that ſuch high teſtimony is born againſt it, as that the matter muſt come to blowes: Wherefore do theſe infallible ones thus judge him, and his company, (who are not a few) and ſpirit? It is not (it ſeemes) for his and their blaſphemous practiſes, for which the Parliament did cenſure him, for this teſtimony was born againſt him, and the ſin witneſſed againſt, was long before James riding in pomp. No, this Fox and his Crew can allow of, and ſo become participes criminis, guilty of the ſame crime, witneſs Foxe's, and others papers publiſhed in print, for extenuation and vindication of Naylor, witneſs the Petitions of thoſe eminently godly and conſcientious perſons, who interceded for him with the Parliament; and witneſs Biſhop himſelf, page 3. who asks, What Law hath it been made appear to the Nation that Naylor hath broken? And then highly aggravates his ſuffering▪ as unparrallelled: So that in this, the Prieſt will grant they are agreed. But ſtill wee are to ſeek what was James his ſin, Was it; becauſe that woman (Martha Simons) ſtruck him dumb, and made him ſilent; ſo that hee hath not ſince ſpoken in publike? Why, Is not this now in faſhion among them generally? Their ſilent meetings, wherein like Pigs and Swine they come together, and grunt, and ſnuffle, and ſo depart.

Wee read in the Goſpell, ſometimes of a mad and raving devil, that no man could tame, Mark 2. 3, 4. And p. 29Matthew ſayes he was ſo fierce,Mat. 8. 28.Matt 8:28 that no man might paſs by that way. And ſometimes wee read of a dumb, a ſilent devil, ſo called, becauſe hee made thoſe hee poſſeſſed dumb and ſilent, ſo that they were not then free to ſpeak. And it ſeems the Quakers muſt witneſs theſe various diſpenſations, as a part of their perfection. This then is not James Naylors ſin, George Fox, or Biſhop, ſhall do well (in charity) to acquaint the World of Quakers with it, that they may avoid it, leſt they come into the ſame condemnation, and to greater confuſion, and hee bee more puzled; wee ſhall expect it, when George gets up into his Throne again; and if it bee that Bastard that James Naylor was charged with, let them deal plainly with the World, for there is (ſince the publication of my Narrative) ſome further diſcoveries of it, more fully; as in a book entituled, The Grand Impoſtor examined, printed for H. Brome, at the Hand in Pauls-Church-yard. As alſo another entituled, An exact Hiſtory of the Life of James Naylor, with his parents, birth, education, &c. printed by Edward Thomas in Green-Arbour, both publiſhed by one John Deacon, wherein there is alſo mention made of a Maid, ſeduced to be a Quaker, and got with childe, by one Dueſbury, another Quaker, which was confeſſed by her ſelf, who alſo affirmed, that Naylor did ſolicite her to lie with him; and poſſibly this may bee it, for George doth not deny it, neither in Text, nor Margin, nor doth hee ſay, it is a lie, as hee doth page 6. in the behalf of Howgil, whoſe mouth Martha Simons affirmed ſhee had ſtopped: It was a lie (ſaith hee) for his mouth was never ſtopped by her, but alwayes open to declare againſt her, and their deceit (that is, James Naylor, and his company.) They were Deceivers then, and the Matter of their deceit would be known.

But I muſt not ſtay here, for my friend George hath, page 24. ſomething further to ſay to mee: And I muſt acknowledge, when I took a ſurvey of his ſtrength, and following forces (for what is paſt, was (it ſeemes) but his forlorn.) And having a deſire to gather up as much as I could together, (to eaſe my ſelf and my Reader of p. 30impertinencies, and tautologies) I was confounded with his diſorder. True, in his page 25. he begins with my Title page, but in the very next page, he leaps to page 30. 31. And in the next, to 44. of my book; and then in his page 28. to the 30 of mine, and 39. and then preſently to the 30. again, and ſome ſeven lines after, back again to my 17. then to my 45. and within two pages after, to my Epistle to the Reader, and inſtantly to page 48 of my book, and ſhortly after to my title page again, and ſo runs (Foxlike) skipping up and down, that it would tire any man in the World to follow him, ſpeaking to the ſame things in ſeveral places, as if hee did it on purpoſe to make work for one that had nothing elſe to do, but to be ſo idle as to follow him. And truly, if his skill in Martial affaires were no better, to order and muſter his forces, hee is fitter to bee a Captain to lead Apes and Monkies, than reaſonable creatures. And I am half jealous, that this was done by him upon deſign, to take up ſo much of my time and leiſure to follow him in his Serpentine motion, that I might glut my reader with theſe litigations, that ſo hee might have leſs ſtomach to what I have to ſay to George in particular. And therefore, as to my Narrative and relation, for the truth of it, I ſay thus much in the general, That when hee hath ſaid, and I have ſaid, wee muſt leave it to the judgement of thoſe who live here in this City, to conclude of the truth of either: And I have ſaid Only thus much further, I deſire it may be obſerved, that in my Epiſtle to the Reader, I did profeſs I had not inſerted all the letters, nor all the examinations and page 4. I expreſly ſaid, I ſhould give in ſo many, & ſo much of their letters and papers, as was pertinent to their diſcovery, and no more, as being unwilling to make my book ſwell too much in bulk and price; ſo that if I have not inſerted all that might have been, and George would have: I am not, (I cannot) therein be found a liar, becauſe I have not gone againſt my promiſe; for I did not propoſe, nor intend an exact and full relation of all things concerning it, as I have expreſt my ſelf. Sufficient it is to mee, that p. 31there is nothing therein contained, but what is truth, which was that I promiſed, and have performed. And as to the order of time (wherein things were acted) when I came to a cloſe in that particular, I told my Reader, page 59. that I had not been exact, to obſerve the order or circumſtance of time in every particular; for (as I there ſay) I intended not an exact Diary, but had been careful to give in the ſubſtance in truth, and reality, which (as in Gods ſight) I was careful to obſerve and do: if any thing therefore be ſhort or miſ-timed, it doth not follow that I am a liar and deceiver, &c. as hee (moſt uncharitably and unchriſtianly) charges mee with; to all which I ſay, the Lord rebuke him, and give him repentance for it; and theſe two things being obſerved, will ſerve to anſwer much of his cavils and reproachings of mee: But yet I muſt not paſs over all ſo lightly, but I ſhall make anſwer to ſome things, which I conceive of concernment, in ſpecial, leaving the reſt as not worth the troubling my ſelf, or the Reader with; and in this I ſhall ſtudy brevity, and in them obſerve, how ſhort this man comes of that Chriſtian perfection which hee pretends to.

And paſſing by his railing, and ſending mee to the lake, to be tormented with the devil and his Angels (who hee ſayes is my father and portion) I ſhall make a ſtand a little at his charge againſt mee in his page 27. concerning the Oath of Laurence Raymond: And herein I ſhall diſcover the wretched nature and practiſe of this Quaker and his fellow, I having heard that this Laurence Raymond had heard that blaſphemous and unchriſtian expreſſion ſpoken by Audlands Wife, That whoſoever did think to be ſaved by that Jeſus Chriſt that died at Jeruſalem, ſhould be deceived; and being aſſured from his own mouth of the truth of the relation, I did ſome time after (that theſe Wretches might be diſcovered) deſire the Magistrates to ſend for this young man, and to take his teſtimony upon oath, for greater ſatisfaction, as occaſion ſhould require, which accordingly (at their own leiſure) they did, I not being preſent, or ſpeaking any further with the young man p. 32in it. Now this teſtimony, my friend George would invalidate, becauſe in my Narrative, the place (where the words were affirmed and expreſſed by the young man in his depoſition to be ſpoken) were left out, which to be done upon deſign (as hee affirmed) I utterly deny, nor can, or could there be any deſign in it, for any thing that did appear to mee, for I doubted not, nor had heard any thing, that might occaſion mee to doubt of the truth of his oath, either in the ſubſtance (which was that I onelyonly look'd at) or the circumſtance, which was not by mee much conſidered, which poſſibly made mee leſs wary, and obſervant of the omiſſion in that, as of another paſſage, and non-moment anous ſentence, in Foxes letter to Naylor; of which George took notice, but it would not afford him ground to cavil upon, as this it ſeems doth. And for the Readers ſatisfaction here, I deſire him to know, that the diſcourſive and declarative part of my Narrative, was wholly written to him (who coppied them out again for the Preſs) with mine own hand: But as for thoſe letters, examinations, and other things, which I had in looſe papers, I only marked the place in my diſcourſe, where they were to be inſerted, leaving it to him to inſcribe and write them; and in haſty examination, I might (as it ſeems I did) paſs over, and not take notice of an omiſſion, eſpecially in a matter of circumſtance, which my thoughts were not, as I ſaid, ſo much upon; as here the main thing intended to be declared was, that ſuch words were ſpoken by this Quaker: And as for the truth of the oath in every particular, which this Caviller would enervate by this nicity, I did (upon the publication of his Pamphlet, and obſervation of this paſſage) repair to the young man (Laurence Reymond) and there I diſcovered a notorious piece of jugling, and wretched practiſe of theſe Quakers; for ſhewing to him what George had written, and asking him what hee could ſay unto it, in that hee had charged him as a liar, and forſworn. Hee made mee this anſwer, that Holliſter had got him over into his ſhop, and had been tampering with him, to intrap him, or draw him p. 33from his teſtimony, affirming it was falſe, uſing many words to that purpoſe, till the young man was weary, and left him; but then aſſerted and maintained the truth of what is contained in his oath, in every particular, as hee doth ſtill, inſomuch that Holliſter, ſeeing hee could not prevail before hee left him, threatned him, that the plagues of God would, or ſhould over-take him, as they had done (as hee affirmed.)

Cowliſhaw, for taking a falſe oath, (as hee call'd it) againſt the Quakers formerly, and this the young mans Maſter (Mr. Stephens) told mee, the youth informed him of, ſo ſoon as hee came from Holliſters. Now my Reader muſt know, that Mr. Cowliſhaw (ſince his oath taken as aforeſaid) is failed in his trade; and I wiſh it may not bee the caſe of many an honeſt man beſides him. And it's ſtrange it ſhould not, in ſuch times as theſe are of dead trade in general. But mark the bold, daring, and uncharitable preſumption of theſe wretched Quakers, who ſtep up into the Judgement Seat of the Almighty, and aſſign the particular cauſes of his diſpenſation; as if thoſe upon whom the Tower of Siloa fell, were greater ſinners than others, becauſe of that hand of providence; or as if his oath were falſe, becauſe of this accident. No, hee ſtill owns the truth of his depoſition alſo. And divers others there are in this City, who can atteſt much to the ſubſtance of it: But ſee the malicious ſpirit of theſe wretches; and yet further, ſeeing they could not draw off this young man from the truth of what hee had depoſed, nor get any advantage (by tampering with him) againſt mee (which was the thing intended; for Holliſter then told him, hee had a hand in a book to that purpoſe:) Now not being able to compaſs their ends upon him, Biſhop by Holliſters inſtigation (I believe) (for I ſuppoſe the young man is almoſt as much a ſtranger to Biſhop, as to my ſelf, who never ſpake with him but twice, and that upon this occaſion) Biſhop, I ſay, falls to reproach this young man, and to ſtain his reputation, as one of evil courſe, and bad converſation, from which hee would p. 34needs have us believe, Quakeriſme had reſtrained him; and to which (ſince hee left quaking) hee affirms hee is again returned, page 28. of his Pamphlet; How far the young mans Father is concerned in this (a perſon of quality, Collonel Raymond a Juſtice of Peace in the County of Gloceſter) I ſhall not inquire. But for his comfort, his Sons Right, and the diſcovery of the ſpiteful, malicious, revengeful, and lying ſpirit of theſe deluded, and deluding wretches; I do affirm, that both from his Maſter and Neighbours (perſons I am ſure of better credit than Holliſter or Biſhop) I received a moſt ample and full Teſtimony of the youths moſt ſober, piouſly conformable, and good converſation; By which wee may ſee, what ſpirit theſe Quakers are of, and how ready they are to reproach all that are not with them; A Generation of Vipers, and Adders, that when they cannot reach the head, will bee biting at the heels of thoſe who come near them, and muſt vent their venome one way or other, ſo that (notwithſtanding his cavillings) the young mans Teſtimony ſtands good againſt him, that theſe blaſphemous words were ſpoken, as is alledged; Nor muſt his denyals, (no nor of many more) paſs for currant, or bear weight againſt a poſitive affirmation, ſo ſolemnly confirmed: Nor is blaſpheming language of the Quakers ſo ſtrange or rare, as hee would make; for it is but the ſame, which was ſpoken by one Simon Dring, another of them, as I have declared, which allegation Biſhop would alſo enervate, and null, becauſe I do not name him to whom the words were ſpoken; and from thence, ſayes it is of my own invention▪ page 77. I was not, I confeſs, over-forward to mention the names of perſons, by whom things were related to mee, becauſe all are not willing to have their names ſo publikely mentioned.

But now (for ſatisfaction) I let him know, it is one that is not aſhamed to appear in the face of Captain Biſhop, and it is Mr. Timothy Parker, whom, I ſuppoſe, he will not deny to bee a perſon of credit, and who is ready to atteſt the truth of what I have ſet down concerning it. And p. 35for a further diſcovery of the impoſtures, prevarications, deceits, and juglings of this generation, I'le give one inſtance more, from a perſon, of whoſe faithfulneſs, I am aſſured, who himſelf upon London rode, meeting with one with whom hee had been formerly well acquainted, and knowing him to bee turn'd Quaker, amongſt other diſcourſe, ſaid unto him, (by way of diſlike of his preſent judgment and opinions of Quakeriſme) you did look and hope for righteouſneſs or juſtification by Jeſus Chriſt; the Quaker anſwered, ſo I do ſtill; yea, (but replied the other) Do you look to bee juſtified, and to have your ſins pardoned for that blood which Chriſt ſhed upon the Croſſe? whereunto the Quaker replied, What can that blood bee worth, which was ſhed ſo long ago. This (for ſubſtance) will bee made good, both parties I know very well; and this Quaker not one of the dull, ſimple, or ſottiſh ſort of them (who know not the worſt of their own opinions) but one of an ingenuous education, and of abilities more than ordinary, in compariſon of the generality of them, one acquainted with the myſteries of their own iniquity, and blaſphemous Doctrine. And this not much unlike another (but a Shee Quaker, yet not of the ſimpleſt rank) who being confer'd with by one who had heard much of their opinions, and asking her by whom ſhe hoped to bee ſaved, ſhe anſwered, by Jeſus Chriſt: By what Jeſus Chriſt, ſaid hee? By that Jeſus Chriſt that died at Jeruſalem, ſaid ſhee: What (replied hee) by that Jeſus Chriſt that died at Jeruſalem, and that is now in heaven? Yea, ſaid ſhee: Whereat hee ſomething wondring, and yet ſuſpecting ſome equivocation, (or mental reſervation) Where, ſaid hee, is that heaven? In mee, ſaid ſhee, and ſo diſcovered the juggle.

Now who (but one who knowes them throughly) but would have been ſatisfied with her firſt anſwers? And who would have thought it needful, to have carried on the queſtion any further? And ſo in the former, any honeſt, ſimple, well meaning heart (that is not acquainted with their colluſions) would have been ſatisfied with the firſt p. 36anſwer: But you ſee how hard a matter it is for every one to diſcover them, and how loth they are, that what they hold ſhould bee fully known, leſt it ſhould (as it deſerves) render them abhorred, by all honeſt Chriſtians. And hence alſo you ſee, how little they are to bee believed in what they ſay, having reſerved meanings to themſelves, and ſpeaking contrary to the ſenſe of thoſe expreſſions, which are commonly uſed amongſt Chriſtians. And now, as the reſt of his niblings at my Narrative, and obſervations thereupon, I ſhall leave the truth to bee determined by the examinations themſelves, which hee cannot impeach; nor will his affirmations, negations, or wreſtings, any way impair. And for matter of fact, in the riſe, growth, and ſetling of theſe people among us, I appeal to thoſe who were eare and eye-witneſſes of theſe things.

And for his atheological cavillings, and Scripture wreſting, and miſapplyings, I refer to thoſe who are judicious in ſuch matters, to conclude between us, onelyonly there are ſome few things, wherein I muſt obſerve unto my Reader, the malicious and revengeful temper of this man in his dealing with mee. I confeſs, neither the perſon of my Opponent, or the things are (in themſelves) worthy of the thoughts of any ſerious man; and I ſhould therefore have paſt it over, but that I minde my ingagement and promiſe, which is, to let the world ſee (in the inſtance of my adverſary) that the converſion and perfection of a Quaker, (if to bee eſtimated by this mans.) is very unſound, imperfect, and rotten, notwithſtanding all their outward ſhewes, and ſpecious pretences; any man (even with half an eye, as the ſaying is) my eaſily diſcern, (by the matter and manner of his language) that his deſign, all along, and throughout his whole Pamphlet, is to render mee (all the wayes hee can) obnoxious to danger, and the diſpleaſure of others that are above mee, wherein (beſides his malice) his impotence is diſcerned, in that being not able to revenge himſelf upon mee, hee would bring mee within the reach of others, who might p. 37do it for him. And ſee how hee goes out of the wayes of truth and honeſty to do it; (ſo revengeful is hee) yea, out of the way of his own profeſſion (ſo impetuouſly is hee hurried in his rage and paſſion; for but minde his Courtſhip, giving flattering titles, and having reſpect to perſons (as they call our due tenders of reverence and honour to our Superiours) in page 27. Juſtice Fell, a diſcreet grave man, one of the Judges of the Nation, and Chancellour of the Dutchy of Lancaſter: Well, what of all this? Why ſayes George to mee, Art thou aſſured hee will put up all this? Oh, ſayes hee, the inſtance is ſo foul and odious, and ſo fill'd with ſcoffs and jeers, that thy wickedneſſe therein is hard to bee expreſt.

Thus hee there. Oh lamentable! Is it not pitty that any man (much more a Miniſter of the Goſpel, and if you will, a Prieſt) ſhould commit ſo great a crime? Surely it can be no leſs than betraying Mr. Love to death, or ruining ſome great mans eſtate, by baſe practiſes, perjury, bribery, or ſome ſuch thing? No, but 'tis as bad: Why, what is it? Oh hearken, and wonder! In page 31. of my Narrative, I produc'd Judge Fells wife (as one bearing witneſs in the behalf of James Naylor) and (here's my ſin which hath rais'd all this out-cry) I ſaid, ſuch diſcerning folks cannot eaſily bee miſtaken. Ah poor impotent creature, how hath rage, and malice, and hatred, and envy beſotted him? Is not this man guilty of having mens perſons in admiration for advantage, that hee might have advantage againſt mee? Or doth hee mock the Judge, in giving him theſe titles, ſo much contrary to their quaking principle? The Lord help him to ſee the baſeneſs of his Spirit. But yet, why doth hee add an, &c. to the criminous words quoted by himſelf? Why, ſurely, to let the world ſee, that his malice out-bid and out-brib'd his conſcience; for being convinced in himſelf that the words quoted, would not bear ſo high a charge againſt mee, as of a crime ſo great, the wickedneſs whereof can hardly bee expreſt, hee would have it underſtood, that the danger lay in the word, &c. which if it do, 'tis none p. 38of mine. And let any one in the world read my book, and ſay, whether they can finde any thing elſe in that whole matter, to bee charged as an offence upon mee: And is this ſuch an offence, ſo heinous, ſo grievous? to ſay ironically, that ſuch diſcerning folk as Judge Fells wife, cannot eaſily bee miſtaken: What's this to the Judge? May not a wiſe man, a good man, have a ſimple, a perverſe, or a quaking wife, which is not in his power to remedy, further than to reſtrain her from their aſſemblies; hee cannot change her judgment: As for the Judge himſelf, I meddle not, I do not know him, I have not heard (to my remembrance) other than well of him: Well, the Lord forgive my adverſary, and humble, and alter him: Sure I am, this is far from that ſimplicity, charity, goodneſs, that was, and is in Chriſt Jeſus. Hence ex ungue leonem, by this paw of the Lion (or rather hoof of ſome more ſilly creature) judge of the man; or if you will, you may take him both wayes: A Lion, or a Bear, for his rage and fierceneſs, and a more ſottiſh beaſt, for his ſillineſs. I have diſcovered the venom of his teeth, in this the more fully, to ſave my ſelf and thee (Reader) ſome labour, in being as brief as poſſibly I may, in the following particulars; and the next is, his endeavour to traduce mee, with traducing the Magiſtrates of our City. And whereas I plead their excuſe, in that, by their lenity at firſt, (over and above what other places in the Nation exerciſed towards theſe croaking frogs) they gave them too much incouragement to neſtle amongſt us, imputing this (as juſt cauſe I had) to their too much fearfulneſs, and having been formerly over-topt, and over-born, by an over-ſwaying power, by the uſurpation of inferiour Officers, exerciſed upon them; and looking upon this as a part of their weakneſs and infirmities, which (becauſe of the common frailty incident to all men, even the beſt) I did (as being in the body, and ſenſible of the ſame frailties) Chriſtianly and ſoberly alleviate, (not juſtifie) how does hee moſt Phariſaically and proudly fall, both upon mee, and them in it? And becauſe I ſay (and ſay now) p. 39that the beſt Magiſtrates have their ſpots, defects, and failings, hee concludes them to bee no Magiſtrates of God, but men of ſin, evil doers, and the born of the devil, page 34. But becauſe this (nor any thing in my Narrative) would afford matter to incenſe them; hee runs abroad, licking up the vomit of every malicious and venomous Spider, to belch it out againſt mee; and this lyingly too, (more ſuo) for hee ſayes, that I endeavoured in the Pulpit to render them vile and odious; one while likening them to Jupiters log▪ and to George on horſeback, and reproaching them with the abilities of Tom Pain, which hee puts in great letters, as if I had mentioned his name in the Pulpit. But what a bold and daring wretch is this, to judge of my intentions and endeavours, as if they were to render the Magiſtrates vile and odious? When being call'd to preach unto them, upon a publike occaſion, for adminiſtration of Juſtice: The Lord knows my heart, my endeavour was to render them honourable and precious, by …ſſing them to diſcharge their duty; and to that purpoſe, I told them, that Magiſtrates ſhould not bee as Jupiters log, which by lying ſtill, and doing nothing, made the frogs bold with it, and to leap upon, and make ſport with; and that they ſhould not bee as the picture of George on horſeback, with his arm and ſword alwayes lifted up, but never ſmiting; telling them further, that if the bare name, ornaments, and accoutrements of a Magiſtrate were ſufficient, then that poor creature (that was then walking up and down in their preſence) might make a Magiſtrate; but I utterly deny, that I likened or compared them with, or to either, or named him. And of this, all thoſe who heard mee with their right ear, muſt bear mee witneſs. But what will not a malicious perſon do to revenge himſelf, though hee do it never ſo impotently? But indeed (George) did I deal ſo plainly with them, even the Magiſtrates, and that to their faces, and being their Chaplin too, and having many large dinners and feaſtings from them, beſides my ſallery of ten pounds a year for that ſervice, And when I have fair words and adviſings from them? (all this in his p. 40pages 37. 38.) Why ſure (friend) it ſeems the Magiſtrates were ſo honeſt, that they did not chuſe a Chaplin to flatter them, they had divers years experience of mee, and my temper: And further, it's clear from hence, I am no reſpecter of perſons, which I am ſure amongſt you is accounted a vertue, and a high piece of your perfection, though in a perverted ſenſe: And is it now a ſin (a vice in mee?) I ſee nothing will pleaſe him, who is reſolv'd to quarrell: And you ſee (friend) that their large dinners do not ſo fill my belly, but that I can ſpeak plainly; if I reflected upon ſome who were guilty of doing nothing, (which is a great ſin in a Magiſtrate) doth that condemn (doth it not honour) thoſe who are active? I might mention your railings at, and deſpiſings of all Magiſtrates, 'tis too groſs and palpable; and that hee might bee ſtill, ſibi conſtans, like himſelf, in his miſchievous practiſes. In like manner doth hee charge mee with abuſing Major General Sk…, whereas whoever reads, ſhall finde, I make no other than an honourable mention of him, as a diſcreet and ſober perſon, who did not uſurp authority over the civil Magiſtrates, but held (as I ſay) a good correſpondence with them. And is this to abuſe him? What a hard thing is it,Although hee …ad bef…dre charged the ſame things, page 41. for a man habituated to an evil courſe, (lying, railing, or the like) to leave it? So alſo towards the end of his Pamphlet, page 103. and ſo onwards, hee falls to the ſame malicious work again, charging mee of abuſing that reverend Parliament, concerning which I have ſpoken already, of which, and ſuch like, I deſire never to ſpeak more onelyonly this, Wee may well gueſs what a pure convention it was, when ſuch pittiful fellowes, as his fellow Hollister ſhould bee a principal member thereof.

And wherein (as George phraſes it) page 45. he taſted as much (yea more) of the power and glory of this world (oh lamentable world!) than any in this City, which hee ſayes, hee might ſtill have had, could hee bow down and worſhip; bow down to whom, to him whoſe noſe George would have held to the grinde-ſtone? Hee p. 41and his fellow Holliſter will not then, it ſeems, bow down, nor worſhip, not ſo much as civilly; a ſtiff-necked and ſtubborn generation: Thus wee may ſee, what it is, to lift up the head of a dunghil brood, how highly they will ſwell, and how hardly they will bee reduc'd again: And truly I cannot here (upon this occaſion) but think, how Nebuchadnezzar-like, Dennis Holliſter did ſtrut it, and pride himſelf in his ayery Kingdome; and how hee did ſcorn and deſpiſe all the oppoſite party in that Aſſembly: Read his words, in a Pamphlet publiſh'd by him againſt that Congregation (or Church) in this City, whereof hee was once (till turn'd Quaker) the Leader; And well may hee call them ſo, which I ſhall elſwhere diſcover.the title of which Pamphlet is this, The Skirts of the Whore diſcovered, and the mingled people in the midſt of her. In a Letter ſent by Dennis Holliſter to the Independent baptized people, who call themſelves a Church of Chriſt in Briſtol, but are found to bee a Synagogue of Satan; together with another letter written by him to Thomas Evens, a Teacher among them, who before ſeveral witneſſes hath often denied himſelf to bee a Miniſter of the Goſpel. This, and more is Dennis his title.

Now ſuppoſe him in his heights, and hear his language, page 13. 14.Such as were ſo high, as that they were above all Ordinances. For my own part, I muſt deal plainly, and tell you, the beholding and obſerving the unrighteous actings, and deceitful hypocritical dealings of many of the eminent members, and other high pretenders to Religion, whilſt I ſate with them in Parliament, and other chief places of Councel and truſt in the Nation (brave words) was one of the firſt things that put mee upon conſideration what the root of that profeſſion (of Anabaptiſme, I ſuppoſe hee means) ſhould bee, from whence ſuch ſowre grapes, and fruits of bitterneſs proceeded; and ſo on, telling them their own ſufficiently. And then hee lets them know, that hee has known what it is to bee accounted ſomething among thoſe called Churches, and what the preferment of Pharoahs Court is, (wee know whom hee means) and the great things of England; and that hee had a nature prone enough (which wee all well know) to imbrace the ſame, but that his peeviſhneſſe was p. 42as great as his pride, which made him ſide with that faction, which acted by thoſe levelling principles I formerly mentioned, which gave juſt occaſion to his Highneſs to ding many of them down to the dunghil, from whence thoſe vapours were exhaled, which yet hee in his pride, (ſuch is his ſtomack) calls a ſuffering affliction with the people of God, rather than to enjoy the pleaſures and treaſures of England, which belike then were in their hands; and if hee could have bowed down, hee ſuppoſed hee might have ſtill enjoyed (and George thinks ſo too) even for ever: For then (no doubt) the fifth Monarchy would have been erected; but it ſeems they were not then infallibly inſpired; for then they carried their Bibles to their Parliament, there to ſeek out the pattern, but there it ſeems it was not to bee found exactly; and therefore now (throwing away their Bibles, and) being more immediately guided by the Spirit (of bloud,The Levellers ſtandard being now diſcovered. and of rebellion) they betake themſelves to their weapons, to build and raiſe their Kingdome, which poſſibly may bee the reaſon why ſo many Bricklayers and Carpenters (and ſuch like perſons) turn Quakers, in hope of imployment, it may bee of preferment; and why not, as well as Maſcinello, a poor Fiſher-boy in Naples, or John of Leyden, a Taylor in Germany, who made themſelves Regents, by the aſſiſtance of the rude rabble, the one upon civil, the other upon religious pretences? But (to meddle no more with this Parliament) in the next place (malice making him very induſtrious) hee renders mee obnoxious to the Protector, and his Councell, which needs no long anſwer. For whereas I had ſaid nothing againſt them, hee would make mee criminous by way of inference and inſinuation, and the like, concerning Major General Desborow, (to whom, for advantage, hee will afford a title of honour) whom hee ſayes I intimated to have been eaſily and miſchievouſly inſtrumental to wicked, ungodly, and unchriſtian practiſes; 'tis wonder hee did not directly charge mee: But let any man read what I have therein written, and ſay, wherein have I abuſed him. And thus much I p. 43ſay, (as to that) as I hope the Major General, and others in power, did not by their lenity intend to countenance ſuch practiſes before: So now (ſeeing what their lenity may produce) they will not bee ſo eaſie to bee intreated for the future, which was that (and all) I aimed at; and the like envious dealing hath hee in the matter of Colonel Scroop, and there hee charges mee with flattering him: So that let mee ſpeak how I will, I muſt (it ſeems) bee concluded an offender. But (hee alledges) I had ſpoken againſt him, why, what of this? Becauſe I deal plainly with a man when I finde hee doth ill, may I not therefore commend him when hee doth well? Is not this an argument of ingenuity? I hope hee will pardon mee this offence. And truly, had I not apprehended him really to have diſclaimed theſe Quakers, (as I then believed hee did) I ſhould not have made that honourable mention of him.

And I confeſſe, had hee been ſtill here in power over us, I might well have been thought, in ſo doing, to have flatter'd him; but it is well known, when hee was here, I did it not, and leſſe reaſon to do it now, in that he is abſent.

But I muſt here obſerve what George ſayes concerning him, which very much tends to the justifying of my Narrative, concerning the riſe, growth, and ſetling of the Quakers among us, by the over-topping, and over-bearing of our Magiſtrates, and making them Cyphers, by a forraign power, ſo that they could not reform things, though they had a will to it; for page 106. George, ſayes hee (Col. Scroop) was ſo far from denying the Quakers, to ſpeak publikely, that hee ſaid to Dennis Holliſter, by name, that if the Magiſtrates did put them in priſon one day, hee would put them out the next, which no doubt Dennis acquainted them with, for their incouragement, which very likely made them ſo bold and daring, and to out-face (as they did) the Magiſtrates, and not to care for their commands to depart the City: How will revenge and malice blinde a man to tell all, which hee had better forborn? As for the remainder (ejuſdem farinae) p. 44which follows, it is a further diſcovery of the ſame ſpirit which I ſhall paſſe over, intending (as the Lord ſhall give time and opportunity) to give a full and diſtinct anſwer to the particular of Thomas Evens; for as for Morgan Lloyd, whoſe doctrine he ſayes I had reproached, and concerning which, hee ſayes, hee ſent mee a ſober note, to reaſon with mee publikely in my Steeple-houſe (as hee calls it) which I refuſed. To that, I ſay, it's not ſo, I did not reproach his doctrine, for I knew not what it was, nor heard it; that I took offence at (and juſtly) was, that any man ſhould intrude, and thruſt himſelf, yea, force himſelf into my Pulpit, upon a day, and at a time, which was not aſſigned for Publike Lecture, whereas himſelf, and Erbury, had not long before made a kinde of a publike conteſt, to the diſturbance and unſetling of the people in another Congregation; Erbury at that time being ſufficiently known to bee tainted with unſound opinions, and Lloyd himſelf much diſliked. And truly (to ſpeak my minde in this matter) if Morgan Lloyds note had been, or were to that purpoſe, I ſuppoſe, that Miniſter, that in theſe brawling and heretical times, ſhall entertain motions for publike conteſts, with ſuch as run up and down, and make it their buſineſſe to wrangle, and contend in things doubtful and uncertain, ſhall not provide for his own peace, nor the peoples eſtabliſhment in the truth, by giving them entertainment. If the doctrines wee teach were unſound, or our ſelves not able to diſcharge our duty, it would bee a favour for ſome to come and help us, when orderly, and peaceably ſent, or called; but otherwiſe, for men of unquiet and rambling ſpirits, to impoſe themſelves upon us, is neither Chriſtian nor civil: And I conceive, thoſe who are careful to preſerve the people from infection, do not well to encourage (much leſſe to invite) them.

Nor are the people competent Judges in doubtful matters, and are (as I ſaid before) much ſwayed by the impudence and confidence of a bold and daring Opponent.

p. 45I have now but two or three things more to ſpeak to, and ſo I ſhall come to deal, by way of charge, upon my Adverſary, wherein I ſhall have ſo much matter, as that I muſt of neceſſity avoid all debates, and altercations with him, in matter of doctrine, and this upon a double account:

Firſt, becauſe their doctrines, judgement, and way of arguing, are ſufficiently known, and anſwered already, and I am not willing to draw the ſame Saw of contention everlaſtingly, not caring for the laſt word in the quarrel.

And ſecondly, leſt by taking up too much time in thoſe things, of which the reader may be elſe-where better ſatisfied, (as in Mr. Thomas of Ʋblegs moſt ſober and Chriſtian anſwer, Mr. Baxter, Mr. Ford, and others) I bee prevented of what I principally intended, which is to diſcover the hypocriſie and unſoundneſſe of a Quakers converſion, and to exemplifie it, in this man in particular, which you ſee I have in part performed, by diſcovering his railing, lying, and malicious dealing, in which trade hee ſtill continues; and therefore, page 47. hee charges mee, that I would have joyned my ſelf as a member of Hollisters Congregation, but finding by diſcourſe with him, that there was no place for my imperious, proud, and pragmatical Maſterſhip over them, they heard no more of mee in that particular, till the ſtate of things were changed, and then I became an adverſary to ſeparated Churches, and to that in Briſtol eſpecially; this is the full of the charge. This ſtory I aſſure my ſelf hee had from Dennis: But how doth hee know that Dennis ſayes truth? To this, I oppoſe this true relation, when Thomas Evens came firſt to this City, (I deſiring to know him fully) had a purpoſe to invite him to my houſe to dinner, and underſtanding that hee would bee at the houſe of Robert Purnil in an evening, went thither, where I met him, and moſt (I think) of that Congregation, at an exerciſe of Religion, where I continued, Mr. Evens being the man that then exerciſed, wherein ſomething being p. 46delivered unſound and erronious, I forbore (for divers reaſons) to ſpeak to it, till moſt of the company were diſmiſſed, when (conceiving it convenient) I told him of that erronious doctrine which hee had delivered, and ſpake fully to it; to which Mr. Evens making neither anſwer nor excuſe. Mr. Purnil (for now I am not ſpeaking to, or of Quakers) and therefore let me uſe our ordinary and civil language) with many good words approved of what I ſaid, and ſpake ſomething in excuſe of Mr. Evens. Whereupon, Moon (being preſent) with much affection uſed theſe words, Why ſhould not Maſter Farmer bee one of our Congregation? (for I had never met them formerly) which was ſeconded thus by Miſtreſs Nethway: Aye, Mr. Farmer, if you would bee one of our Congregation, you may bee choſen Paſtor afterwards, which words (the very thoughts of the matter being ſtrange to mee) I do profeſſe, made mee wonder? which produc'd this reply from mee, Choſen Paſtor Miſtreſs Nethway! What mean you? To which (after ſome other words) ſhee ſaid, ſhee was told, that if I might bee choſen Paſtor, I would joyn with them, which I denying, and ſhee affirming again that ſhee was told ſo, but would not tell mee by whom (but 'tis eaſily ſuppoſeable) I then preſently appealed to Mr. Purnill, then preſent, to witneſs for mee to the contrary, to whom formerly (in diſcourſe) I had declared ſeveral times, that I could not joyn with them, which hee at that time witneſſed; and this to bee a truth, I appeal to that light and truth of God that ſhines in his and their conſciences, and which I hope they will not dare to ſtifle, (notwithſtanding that diſtance which is now between us.) And the reaſons why I would not joyn with them, were, becauſe they performed their Lords day duties in private houſes, to the prejudice of the publike, (which I ever honoured (as I ſhall declare in another diſcourſe, Chriſt aſſiſting mee.) And for that they had no lawfully conſtituted Paſtor to take the charge of them: True it is, I ſhould likely have joyned with them, had thoſe two hinderances been removed. p. 47And to this purpoſe I did divers times ſolicite Maſter N. I. a rightly conſtituted and able Preacher, to take the charge of them, promiſing my ſelf to ſit down as a private member, only exerciſing my publike Miniſtery, by way of preaching, which hee refuſed; and this I doubt not hee will teſtifie.

And further, to make it appear, that I deſired not to bee their Paſtor, being conſcious to my ſelf of the weight of that work, and my unfitneſs in divers reſpects, I did (in an occaſional diſcourſe with ſome of them) declare my unfitneſs, which is ſo true, that one of them (now a Quaker) did ſince (by way of reproach) upbraid mee with my own acknowledgment, ſo that then I had no intention of joyning with them; and ſince that, I gaining further light, in matter of Churches, and their appendant queſtions, and they drawing more and more towards Anabaptiſme, I more and more declined, and diſowned them.

And whereas hee ſayes, I became an adverſary to ſeparated Churches, when the ſtate of things were changed: I ask, to what were the times changed? or from what? Not from that way of ſeparated Churches, but more to it: If I did it then, then I did it not to ſerve the times, but to ſecure my conſcience. But wherein did I? or did I ever appear an enemy to ſeparated Churches? Why doth hee not ſhew wherein? But of this, more in another diſcourſe.

And ſo much in anſwer to that ly of George, and his Maſter Dennis: Another there is of the ſame Forge, I am ſure; and that hee ſpeaks to page 59. 60. And again (being chafed with the buſineſs of the Lord Craven) page 109. where hee joynes them both together: The charge is this, from both places, That I earneſtly ſolicited ſome then in power, for turning out of Nicholas, one of my brethren, Conſtant Jeſſop, by name, for his differing in judgement in ſome particulars, urging as an argument for this purpoſe, that till then the City would not bee in quiet, into whoſe place (by diligent ſeeking) I did climbe, and p. 48domineered ever ſince over his people, and him, as the iſſue of that proſecution; and that I forced my ſelf upon his people to this day, by procuring an order from above; and that thereby I got my ſelf out of poor Thomas, into rich Nicholas.

Now this whole ſtory is a moſt wilful miſtake (as its grounded upon what I urge, page 49. of my Narrative) and in this I appeal to his light within; for that perſon (and thing) which hee cannot but know I meant, was this, that Holliſter and his company (then domineering) threatened the Magiſtrates, and the reſt of the Committee (who were not of their faction) that if they might not have him whom they ſent for out of Wales to bee their Teacher, one of no breeding, and that hath ſince often denied himſelf to bee a Miniſter, (and is now turned Anabaptiſt) to bee one of the publick Lecturers in the City, they would turn out of the City a godly and Orthodox Miniſter, who had been impriſoned, and ſuffered much more than any of them, (for his good affection to the Parliament) hee differing that time in judgement in ſome particulars, and ſo they had their end, which (as is well known) hath proved a reproach and ſcandal to this City, from many ſtrangers that come hither, and take notice of it.

Now this perſon (hee knowes very well) was Maſter Paul, for as for Mr. Jeſſop, hee was never committed to priſon upon my occaſion: Is this man now a true Convert? Is hee not a manifeſt prevaricator? And did hee it not on purpoſe to bring in that ly, and malicious ſlander of his fellow Hollister? Whom to bee a lyar, a piece lately publiſhed by thoſe who were his fellow-members (with his Teacher aforeſaid) doth amply teſtifie;The Church of Chriſt in Briſtol recovering her vail. and which I my ſelf alſo have had ſufficient experience of oftentimes, inſomuch that I deſired one, a Miniſter of this City (who was then wont ſometimes to viſit him) to tell him from mee, that his ſhop was a forge of lies: And for the matter of Mr. Jeſſop, I ſhall give a true and full account of it (ſo far as concernes my ſelf) thereby to p. 49diſcover theſe lyars to the world. It's well known (up on the death of the late King) what endeavours there were by the then Parliament, for ſetling the Nation in peace: In order whereunto, there was an engagement drawn up, and required to bee ſubſcribed by all perſons: And it is as well known in this City, how oppoſite Maſter Jeſſop, aforeſaid, (together with that other Brother) was thereunto; and what expreſſions, concerning that matter, were uſed by them, both in prayer and preaching, I need not mention: By which means there was much averſeneſſe in many of this City to this ſettlement, they being honeſt men, and having a great influence upon the people: At this, I (thirſting for a ſetled peace) was much offended, and did endeavour, with themſelves, privately to take off their oppoſition, and publikely to ſettle the people, declaring my diſlike of their doings. With this, and the like expreſſions: that if they (the Preachers) did apprehend thoſe actions of State (whereby they endeavoured a ſettlement) as evil, they ſhould go up to Weſtminster, and declare it to thoſe who had the power, and not trouble the people with thoſe things, which they had no ability to amend, or power to withſtand; and for that their doings would but raiſe an impotent diſguſt and oppoſition, with the publike prejudice; further, telling them of an evil which I had formerly obſerved, and was now by them practiſed, that men would preach Court Sermons in the City, and City Sermons at Court, which I conceive an unprofitable kinde of preaching, when our Sermons are not ſuited to the capacity and condition of our Auditors.

And indeed, as to the matter alſo, I alwayes conceived it, (and do ſtill) as ſavouring too much of the beyond-ſea temper, for Miniſters to meddle with State matters: Of which ſee a large diſcourſe, entituled, A Caſe of Conſcience, concerning Miniſters, medling with State matters; in, or out of their Sermons, reſolved more ſatisfactorily than heretofore, which was then written by Mr. John Dury, one of the Aſſembly of Divines, a man of a peaceable p. 50and publike ſpirit, and one with whom Biſhop Hall, and Biſhop Davenant, had ſeveral endeavours formerly, for ſetling peace in the Churches; which book was licens'd by Mr. Joſeph Carril▪ containing about twenty five ſheets of paper; ſold at the Star in Corn-hill, 1650.

But to go on, they ſt… perſiſt in their way, during which time, Mr. Craddock coming to this City, and lodging (as I was informed) at Holliſters, I went thither, (which I ſeldome uſed to do) to deſire Mr. Craddock to preach for mee at Thomas; but hee not being then within, and ſtaying for him, Holliſter, and myſelf, talking of the times, and ſeveral matters, and (among others) of their oppoſitions in publike, I did then ſay, it was not fit to bee ſuffered, ſo to hinder a ſettlement, and to alienate mens affections; and this was all, and this (as you ſee) but occaſional: And before that ſpecial occaſion was given by Mr. Jeſſop himſelf, for his removal, in a Sermon which hee preached afterwards, upon which, and for which, hee was outed; and of which, I knew not, nor had any hand in, one way, or other, either by writing, ſpeaking, or ſuggeſtion to any perſon what ſoever: Nor did I ever ſpeak with Holliſter at any time, after that occaſional diſcourſe, aforeſaid, concerning it; and what I did ſpeak, having reſpect to that other Brother, as well as Mr. Ieſſop; which outing and baniſhing from the City, was ſo far from my expectation, and ſeemed to mee ſo rigorous, that I publikely taxed and declared againſt their hard dealing, as is (I doubt not) well known to divers that heard mee, the notes whereof I have ſtill by mee; ſo that my declaring againſt their rigorous and harſh proſecutions, raiſed the ſpleen of that froward adverſary Holliſter againſt my ſelf, and procured that ſcandal upon me; I confeſs I then thought it fit they ſhould bee ſilenc'd from oppoſing Authority, and hindring (as much as in them lay) the ſettlement of the peace of the Nation; (whereof this City is no inconſiderable parcel) but baniſhment from it, was far from my thoughts.

And whereas my Adverſary alledges, that I urged as p. 51an argument to this purpoſe, that till then, the City would not bee in quiet: If hee ſay that I uſed theſe words to Holliſter, (for I never ſpake with any other, nor him, other than as aforeſaid) it is very falſe: But this I acknowledge, ſome of theſe words were ſpoken by mee, to, and miſtaken, (to ſay no more) by Mr. Ieſſop himſelf, upon this occaſion. A few daies before the time allotted for his departure, I met him upon the Tolzey, and ſuppoſing that much of Holliſters heat againſt him, was for his zealous aſſerting of Presbyterial diſcipline, in oppoſition to Independency, (of which hee had treated much in his Lectures) I endeavoured to perſwade him to an accommodation and compliance, (as not thinking the quarrel worth ſo much contention) and offering my ſelf to mediate between them; (as being indifferent in that matter) but M. Ieſſop ſtiffly perſiſting in his way, (and knowing Holliſters temper, who was then in his heights) I told Mr. Ieſſop, that then there was no quietneſs to bee look'd for among us, which words, how they have been miſapplied by ſome, let it bee conſidered by them who are concerned.

And for Mr. Ieſſop, I deſire him to remember, that hee and I parted not in diſcontent each with other, which no rational man will conceive could bee, if I had ſpoken thoſe words in ſuch a manner as I am charged. And Maſter Ieſſop may further remember, (if hee pleaſe) that I went to Mr. Youngs to ſpeak with Mr. Ingelo, (who was there at a marriage that morning) to procure him to mediate the matter, in behalf of Mr. Ieſſop, for his continuance, but Mr. Ingelo was (a little before) gone his journey towards London, ſo that my intention was fruſtrate, and (as I perceived afterward) would have been ſo, notwithſtanding▪ for I after underſtood, the quarrel was old, and inveterate againſt him in ſpecial, as appeared by their violent proſecution. For whereas his ſentence was, to depart ten miles off the City, they followed him, with their rage, as far as Tewksbury, thirty ſeven miles diſtant, hindering there his entertainment; which dealing p. 52of theirs ſo far provok'd my ſpirit, (in his behalf) as that I drew their odium upon my ſelf, as aforeſaid. And whereas it's further charg'd, that I did promote the outing him, to in my ſelf into Nicholas, and that I forc'd my ſelf upon them, and that I procured an order, &c. this is ſo falſe, that there is not the leaſt ſhadow of truth in it, more than this, that I am now in. But it's well known (and will bee acknowledged) that above half a year (and more) after Mr. Ieſſop was gone, and the Church lay void; and notwithſtanding I was divers times deſired by ſome of the Pariſhioners to preach the Tueſday Lecture, and Sabbath-day Lecture,And it was neer a year after hee was gone, e're I accepted it. or either; I refuſed it, and did endeavour to ſettle my ſelf at the Colledge, (as being loath to take a Paſtoral charge) which thing by the help of Mr. Aldworth, and Mr. Hodges, (and other friends of mine in the then Parliament) I did effect and compaſs, and had 150. pound per annum, ſetled upon mee by order, and which is ſince ſtill paid to him who doth there officiate; and one Sermon I preached in order to it; whereupon the chief of the Pariſh of Nicholas (perceiving I would remove from Thomas) the occaſion I will not mention, becauſe I am not willing to offend any: They calling a Ʋeſtry, ſent the principal of them unto mee, to deſire mee to come to them, which I (acknowledging their love and reſpect) refuſed; but they ſtill urging me, I took time to conſider, and about a week after they came unto mee again accordingly, and obtained their deſire; and afterwards they drew a Petition, ſubſcribed by them, and many of the Pariſhioners, intending to preſent it to the Committee here, for my eſtabliſhment; and underſtanding that this Committee here, had no power to do it, they ſent up to the Committee above, and effected it; and ſince I am (in a ſort) inforc'd to it, I ſhall declare the two principal reaſons of my acceptation: The one was, I was perſwaded by them, (and many other of my friends) that in regard moſt of the inhabitants neer and about the Colledge, were perſons of another judgement than my ſelf, in civil matters, I ſhould have little converſe p. 53or comfort among them, but rather the contrary; nay, ſome did ſuggeſt to mee, that my ſettlement there, was procured by ſome who bore mee no good will, on purpoſe to make mee weary, and ſo to leave the City; but that I ſatisfied them, the matter was of my own ſeeking, and endeavour; and the other reaſon was, that going ſo far out of the City, I ſhould not have any opportunity of any Church communion, and Chriſtian fellowſhip, with any conſiderable number, of which I was convinc'd to bee a duty, although I was then unwilling to undergo the burthen of a Paſtor. And indeed, conſidering that ſome honeſt-hearted Chriſtians in Thomas Pariſh (with whom I had there communion) did ſtill deſire it; and hoping that divers of Nicholas, (having formerly been exerciſed in it) I ſhould finde them more comfortably complying, than thoſe who had been a long time ſtrangers to it, I did the more willingly imbrace it; but as for the advantage, in removing from poor Thomas, to rich Nicholas, (as the Calumniator phraſes it) let him, and the world know, that upon theſe grounds I removed from the rich Colledge, to poor Nicholas; nor was it the poverty of Thomas (though poor enough) that made mee leave them; nor was it (or could it bee) filthy lucre, or ſordid covetouſneſs, that drew mee to Nicholas, which could by no reaſonable man bee imagined, would amount to what was ſetled upon mee at the Colledge. And ſince I muſt boaſt, (but 'tis to ſecure the credit of my Miniſtery, that it ſuffer not damage in any thing, I will do it a little further. (having good witneſs of the truth on't) After I had conſented to come to Nicholas, and came to give them a meeting at their Vestry; although I knew, that with much difficulty they raiſed, what ſome of them had ingaged unto by bond, to M. Jeſſop, and which, as I have heard, was not above eighty pound per annum; yet when they ask'd mee, what would content mee for my labour, ſo far was I from ſeeking my ſelf, as that I told them, I would not make a bargain for preaching the Goſpel, but that I would do my duty, and leave them to do theirs; p. 54and how richly it hath been performed by them, (I ſpeak not of all) I am aſham'd to mention: Sure, not beyond poor Thomas, nor ſo much (by two parts in three) which M. Jeſſop now reaps, as I am informed; and which place was ſetled upon him, upon my commendations of him to M. Strong, at Weſtminſter, and which M. Strong intended to let him know, had hee not been prevented by death, heu premature, if hee hath not done it formerly: But much good may it do him, and much good may he do them: I envy no mans gain or preferment; nor will the inhabitants of Nicholas ſay, I contend with them in that matter, although I have cauſe enough to take notice of their neglect (yea, and ſin) in this particular. For I dare ſay, there are few handy-crafts men that work upon ſo ſmall incouragement; for, I ſuppoſe, their calling feeds their family.

I have been the large in this matter, becauſe ſome perſons are, and have been as willing to take up, and ſpread this ly and calumny, as others have been to raiſe, and make it: And truth it is, I ſhould hardly have undertaken to anſwer his railing Pamphlet, but to ſatisfie the world in theſe two laſt particulars, and to wipe off the aſperſion of baſe forgery, which my ſoul abhors; and to make good what I promiſed, concerning the diſcovery of this Quaker, to which I'le haſten with all expedition.

As for his charging of ſeveral Trades upon mee, it is but the lickings up of the excrements of William Erburies black pudding,A book ſo called, written by W. Erbury, wherein hee would prove mee to bee a black pudding: In which fooliſh Pamphlet, moſt (if not all) of theſe things are. whereby, I ſee, George was very hungry, and wanted matter to feed upon, being, it ſeems, troubled with that diſeaſe, which Phyſitians call, Caninus appetitus, The dog-like appetite, which makes them huge greedy, and to catch at any thing; but I wiſh his after-meſs may do him more good, than the Pudding it ſelf did Erbury: For a few daies after hee had publiſh'd it, he went home, and died; whether hee died for ſhame, or what it was, I know not, nor dare I ſay this was the cauſe, or occaſion of it; no, God forbid, I ſhould preſume to meddle with p. 55the ſecrets of the Almighty, or to judge any man: But I mention this, becauſe a hare-brain'd fellow came (as himſelf ſaid) to revenge Erburies death upon me, which I no wayes promoted; but probably this poor fellow might take up the thoughts, upon what hee might hear ſome ſober perſons ſpeak of it: But bee it what it will, George, it ſeems, having ſwallowed it, muſt vomit it up again the ſecond time, that the world may ſee his foul ſtomack.

But, ſee how the vapours of it (whilſt there) had corrupted his brain, and be fool'd his intellectuals? Did ever any man in the world underſtand, being a member of an Independent Church, or of a Presbyterian Church, to bee a trade? And it is a trade, when a man in the former troubles ingages, for a time, in ſome publike ſervice, (as moſt active ſpirits did) and then lay it aſide: Is this a trade? How many trades has George had then? And for a man living in the Country (as I did) to practiſe Phyſick, (being thereunto lawfully licens'd by the Univerſity of Cambridge, upon tryal, and examination) I ſay, for a man ſo living in the country, (and having a houſe fitted for ſuch a purpoſe, no other convenient houſe being there to bee had for a pleaſant dwelling) Is it a trade, if a man make malt there for a time? Doth not many a Gentleman, many a Miniſter do ſo? And did I not (ſo ſoon as I could get there a more pleaſant dwelling) give it over? And being a Phyſitian, do men call that a trade? Or is it a trade (being ſo) to apply ones ſelf to the ingenious experiments of Chimiſtry, in order to the inabling himſelf to deal in his profeſſion, with more ſecurity and underſtanding? (without which, Phyſitians are no better than Empericks) Or is it a trade, if a man living in London, (as a Phyſitian) the Earle of Berkshire keep an Office in his houſe, for that which is not a Monopoly, but a priviledge granted to him by the Law of the Nation, and no man forced (nor attempted to bee forced) to it; no, nor intended to bee forced, which I know, and write for the honour of that Noble and ingenious Earle, p. 56under whom I had no imployment in it, bee having his Clerks, and Regiſters, and other Agents under him? And for the other things mentioned, Are they trades? Are they mechanical? Are any bound Apprentices to them? Are they handicrafts men? Are they not callings and imployments for perſons of liberal, and (in ſome meaſure) learned educations? The meaneſt of them, (I mean, in reſpect of abilities) is that of Chamberlain; and of my deſire to it, I may poſſibly elſe-where give an account, in another diſcourſe, upon another occaſion, (if God permit) and yet that is not a trade neither, but, as hee himſelf calls it, an Office, and not unworthy of an ingenious perſon; ſo that none of all theſe are trades, nor were they, nor are they any calling, the honourable calling of the Miniſtery excepted: Of my call and entrance whereunto, I ſhall (I hope by Gods bleſſing) give a ſatisfying account to the world: And as for the other, which I only own as my calling, (in reference to my firſt imployments) I look not on them as ſeveral callings, having all relation to one and the ſame office; namely, the Chancery; in the laſt whereof, viz. one of the Clerks of the Chappel of the Rolls, (if the Lord had not deſign'd mee to another, and better imployment, and driven mee thence by a long and conſuming ſickneſs, which drove me into the country, and ſet mee upon the ſtudy of Phyſick) I had aboad, and continued: But both in that, and the former, which hee termes a Subſcriber in the Six Clerks Office; (which is a notorious lye) for though there be Subſcribers there, yet I was never one of them, (having never been any mans ſervant) I ſay, in both thoſe places, I kept my Clerks under mee, being liberal imployments, wherein men of the beſt rank in their countryes, (ſome of them Eſquires, and Juſtices of the Peace) had a ſtation.

And as for the firſt, which I reckon as the meaneſt, which hee lyingly and reproachfully calls a Ticket-maker, in the Subpen: Office, (there being no ſuch diſtinct imployment there) but that George had a ſpiteful and rancorous p. 57ſtomack; I was not then and there ſo inconſiderable a perſon, but that a Gentleman of the Six Clerks Office, who knew mee well, and who had but one onelyonly daughter, and heir to a hundred marks per annum, Freeland, beſtowed her in marriage upon mee; and that not by ſtealth, or unwillingly, but upon writings between us, with whom wee liv'd afterward in houſe together, till he died, and then made mee Executor of his Eſtate perſonal.

But here wee may ſee, how malice will multiply; and that Georges meaſure of Perfection (both in wit and honeſty) is very ſmall: Nor doth all this any whit take off the exception againſt mechanical undertakers, who from either Coblers Stalls, or Taylors Shop-boards, ſtep up into the Pulpit, without any juſt call, or competent abilities, (either natural, or acquired) but a good memory, whereby they can only deliver, what they have from other mens Sermons, not being able to maintain what they ſay, more than another well inſtructed and ordinary Chriſtian may do, which yet is not ſufficient for a Miniſter; and ſhould ſuch a Miniſtery bee countenanced, (to the diſparagement of Learning) farewel Religion to the next Generation; which no ſober and underſtanding Chriſtian, but will have reſpect unto, and which, no doubt, the Jeſuites look at; and therefore have no little influence in upholding ignorant and unletter'd perſons among us. But now after all this lying ſtory of ſo many trades, I'le tell one ſtory (but a ſhort one) which this occaſioned. One telling a Gentleman (a Juſtice of Peace) who hath known mee long, and my manner of living, of this paſſage of Georges, charging ſo many imployments upon mee, in ſuch a ridiculous way; (by numbring them up) Yea, but ſayes the Gentleman, Can Captain Biſhop ſay that Mr. Farmer had plaid the knave in any of them all? And hee knowes George almoſt as well as I do. And now (as in my Narrative, page 37. 38.) And hee in his Throne of lies, page 95. 96.) behold the impoſture, and the Impoſtor, George Biſhop (whoſe name I am loath to fully p. 58my ink and pen with) but I muſt crave leave to do it: Him whom they call Captain Biſhop. This man (notwithſtanding the former letter of defiance againſt Naylor) is charg'd by mee with complying with Naylor, becauſe hee writ a letter in his behalf to ſome in the Parliament; and thereupon I charge him with colluſion and jugling. And how doth hee diſcharge it? why truly, (like himſelf) doing the ſame thing again, by faining, foiſting, and packing (at which hee is non-parel) I hope hee hath not his fellow in England: And thus hee doth it, hee feignes (upon information, as hee pretends, but who informed him, hee doth not tell us, whether his own ſpirit, or any other) that the Mayor, Aldermen, &c. had prepared a Petition, intended to bee preſented to the Parliament, concerning Naylor; (which is true) wherein we (ſaith hee) who in ſcorn by the world are called Quakers, are highly charged and accuſed: If hee mean himſelf and Fox, it is a lie; for they are ſo far from being highly charged and accuſed, as that they are not therein charged, or accuſed at all: And hee deſires his friend (if hee bee free) to move, that the accuſers, and the accuſed, may bee heard face to face, leſt the Parliament ſhould condemn the accuſed unheard, upon the bare accuſation of their Adverſaries: And then hee ſayes, what a ſad thing that will bee, if they ſhould ſlay the innocent, and the righteous. And this is the effect of the Letter.

Now, who are they that are accuſed? None but James Naylor, and his Crew; not any of his (wee) Fox, &c. unleſs they will thruſt in themſelves againſt our minde and meaning. And to that end, ſee the Petition it ſelf, as it was ſent up to London.