The First point under consideration, is, how I came to be a Member of their Society, &c.

IN the beginning, they taught, that all Men were Inlightned according to John 1.9. And that this Light wherewith Christ had Inlightned them, was sufficient, if obeyed, to lead to Sal­vation; and that it was the work of the Ministers of Christ, to turn the Peoples minds from Darkness to Light, and from the Power of Satan to God: Affirming that this Light was a sufficient Teacher, Leader, and Guide to every Believer, without the help of outward Prescriptions, Forms, Orders, and Decrees of Men. Upon these and the like Notions, I became perswaded to make trial of their Doctrine; and when I came to see and observe their Practise, Conversations, and Deportments in the beginning, and what simplicity and plainness attended their Ministry; I was still more confirmed that it was a Dispensati­on of the Love of God, sent as a Visitation to Mankind, and being thus perswaded, I was resolved to bear the Cross, and did utterly despise the shame that attended them and their Message; and was not behind any of my Equals, both in do­ing, and suffering for the Testimony thereof, as some amongst them can still bear me witness: And in this manner we went on for many years, and loved one another with love unfeign­ed; and doubtless God blessed our meetings with the com­fortable injoyment of his presence, and gave us favour in the sight of Men, and not a word of Conformity was heard a­mongst us for many years together, nor no Lording over each others Consciences; but as every Man was perswaded by the Lord, so he was frequently exhorted to walk, &c.

Thus I have given a hint, how I came to be of their per­swasion and Society.

The Second point under consideration, is, how I came to sée and perceive their Apostacy, whereby I became weary of their Society.

AFterwards there arose a new King, who knew not Joseph, namely George Fox, who perceiving the People to grow and increase, began to set Task-masters over Us; and then a Church Government was Erected, Monthly and Quarterly Meetings was in every County established; several outward Orders,See de Chr. Lib. p. 41, 42, 43. 48. 60, 61. Laws, and Canons Ecclesiastical were made, and Books of Record in each Meeting placed; and such as could not Conform to these New Ordets De Chr. Lib. p. 63. were Excommunicated, or Re­corded out of Unity: Thus did they go on in their new Erected Church Government, prosecuting such as could not for Consci­ence sake Conform to their Ecclesiastical Laws, and Unscriptural prescriptions; and also such as testify against their Arbitrary pro­ceedings, yea, so hot and violent were they, that they Excom­municatedSee de Chr. Lib. p. 197. J. Bernard for Selling of William Rogers his Book, In­titled The Christian Quaker, distinguished from the Apostate and Innovator, in five parts, &c.

And having thus mounted the Seat of Government, Robert Barkley, one of their Ministers, put out a Book,Viz. Anar­chy of the Rant. &c. setting forth amongst other things, That the Ancient Apostolick Order of the Church of Christ, was re-established amongst them upon its right Basis and Foundation. And by this time, Rich and Poor, High and Low, Bond and Free, Male and Female, must all submit and Conform to their Church Government; and it became a vain thing to plead the Sufficiency of the Light of Christ, to Lead, Direct or Guide us: Whereby we came to see W. Penns Words truly verified.Address to Protestants p. 149. Viz. For all Societies are to govern themselves according to their Institution, and first Principles of Ʋ ­nion, where there is Violence upon this part, Tyranny and not Order is Introduced. Now since Perswasion and Conviction be­gan all True Christian Society. All Christian Societies must uphold themselves upon the same Free Bottom, or they turn Antichristi­an, &c. And this we came to experience; for they no sooner did violence by their Impositions to our first Principles of Union, which was perswasion and conviction: But Tyranny instead of Order was introduced to the utmost of their power, whereby I and others came to see a great Change and Alteration: For [Page 5] whereas in the beginning they said Christ was the Light, and this Light was a sufficient Rule, Guide, Teacher and Judge,See de Chr. Lib. 2d. part p. 91. but now no such matter: The Church requires active obe­dience to her established Laws; and by vertue of her Authori­ty, she Excommunicates, or Records out of Unity such as shall neglect, or refuse to submit to her Decrees.

Moreover, by a late Book of W. Penns Intituled Ex­am. & state of Lib. spiritual. p. 11. He now tells us his dislike of pleading to be left to the Grace of God in the Heart, notwithstanding they have heretofore magnified the same, his Words are these, viz. By that Loose Plea, what hast thou to do with me, leave me to my freedom, and to the Grace of God in my self, &c. By which its plain, that they reckon it a Loose Plea, for any to assert their Christian Liberty: And the sufficiency of the Grace of God to Teach and Instruct them, unless they square their Actions according to the outward Rules and Prescriptions George Foxes Church has made, and set forth for them to observe. Thus have they made the Com­mands of God and their own Primitive Testimony of none ef­fect by their Traditions: Nay, hear W. Penn once more in p. 3. For it is a dangerous Principle, and pernicious to true Religion, and which is worse, it is the Root of Ranterisme, to assert that no­thing is a duty incumbent upon me, but what I am perswaded (or convinced) is my duty; which sufficiently contradicts his Ad­dress to Protestants, p. 149. Where he says, That Perswasion and Conviction began all true Christian Society; and that therefore they must uphold themselves upon the same Free Bottom, or they turn Antichristian. And yet to uphold George Foxes Image of Church Government, outward Orders, and Prescriptions, he now accounts it a Loose Plea, for any to say, Leave me to my freedom, and to the Grace of God in my Heart, &c. Yea, pernici­ous to Christian Religion, and which is worse, the Root of Rante­risme, &c.

Thus have they by their late Doctrine and Examples, ren­dered their Ancient Doctrine and Example, a meer Decoy to catch Simple Souls by; and being once caught, it is altoge­ther in vain to plead the sufficiency of the Light of Christ, to Lead, Teach, and Guide. No, no, the Church now hath given forth Rules, Laws, and outward Directories; and by Vertue of her Apostolical Authority, She Imposes the Observation of them upon her Members, whether they believe that what She Imposes be a duty incumbent upon them to practice, yea, or nay: And for any amongst the Quakers (who formerly mag­nified [Page 6] the sufficiency of the Light of Christ to be a Guide, a Teacher, a Rule, and a Judge, above Scriptures, above Coun­cels, above Fathers and Primitive Antiquity) to desire to be left to their freedom, and to the Grace of God in their Hearts, and not to act until they are perswaded, that what the Lead­ing Quakers impose upon them, be their duty to perform: I say, all this is now by George Fox his Church accounted a Loose Plea, and pernicious to true Religion, and what any false Church can say more to the point, I know not; and for these, and the like Reasons, I became weary of their Society, and left them.

The Third point under consideration, is, how, and by what means I came to have satisfaction in going to the Publick.

HAving briefly shewed how I came in Society with the People call'd Quakers, and also shewed what cause I had to leave and forsake them: I am come now to shew, how I came to have satisfaction in going to the publick Worship, which by many of them is looked upon a sin, almost like that against the Holy Ghost, so void of charity are they.

For as one alone from the Tumult, or outside of a Wood, can easily hear the Clamours and Outcrys within; so I being come forth of the Forrest of their New invented Formalities to a Retired Life, I set my self to the study of the Holy Scriptures, and other good Books; as particularly Bishop San­dersons Thirty four Sermons Printed in Folio, and Bishop Brown­riggs Works, which I much value, and therefore Recommend them to the perusal of all serious People, who desire Informa­tion, and are willing according to the Apostles advice to try all things; as also the Works of Bishop Latimar, that constant Martyr of Jesus: I say, having thus informed my self, and perceiving the soundness of the Doctrine of these Men, I was willing to hear a publick Preacher, where I was not known; that so if I could not for Conscience sake have complied, I resolved to hear no more; and this I thought I might do with­out publick notice taken thereof: And being in London in Ja­nuary 1684. I went to Cripplegate Parish, and heard Mr. Smythies, which was the first Sermon that I had heard a Clergy-man Preach for about Twenty five Years, and I liked his Matter very well, and found that he proved his Doctrine in all points by the Scripture; and the Tuesday following, I went to his [Page 7] House, who treated me very civilly, and answered to what I Objected courteously: And from that time, both at London, and elsewhere, when I happened to be from home, I went to some Parish Church or other to give my self satisfaction. And being satisfied that I might safely hear them, and not therein sin against God: The next thing I had to consider of, was, whether I ought not to Conform to the Religion Established by Law, so far as I could with a safe Conscience; and then to re­solve this Question, I read and considered Matt. 22.21. Rom. 13.1.2. Titus. 3.1.2. 1 Pet. 2.13.14.17. And there I found it a positive command, to submit our selves to every Ordinance of Man for the Lords sake; and this submission I concluded from the Apostles words and meaning, was to yield Active Obedience so far as with a safe Conscience we may, and when any thing comes to be imposed contrary to the revealed Will of God; then a Passive Obedience, (which is a Patient, bear­ing and suffering the penalty assigned for Non-submission) an­swered the recited command of the Apostle; for otherwise they had not answered their own Rule; who when they were com­manded to speak no more in the Name of Jesus, spake yet the more boldly.

The next thing I came to consider was, how far my self and others called Quakers, had from time to time upon several occasions, professed a readiness to obey Magistracy, and to submit to Authority, so far as we could for Conscience sake. This is laid down as a duty Incumbent upon us by the Apo­stles; and is owned in many of their Books and Writings: As in particular,The Qua. Address to King Charles the II. their Humble Address Presented to King CHARLES the Second at Windsor by George Whitehead and others, the 8th of August 1683. Wherein amongst other things it is thus said: O KING! We do further declare, that God Almighty hath taught and ingaged us, to acknowledge, and actually to obey Magistracy (as his Ordinance) in all things not repugnant to his Law of Light in our Consciences, &c.

Whereupon, I thought my self obliged to pay that Tribute of Duty and Allegiance to my Superiors; which my self and others upon several occasions had so often promised, and so solemnly ingaged, viz. Actually to obey Magistrates in all things, not Repugnant to the Law and Light in my Conscience, and by these Means and other Reasons I came to be satisfied, that I might go to the Publick, and hear with a safe Conscience, and am still satisfied therein; and find no cause to Repent for [Page 8] the same; but can say, as Joseph did to his Brethren, Gen. 50.20. But as for you, ye thought evil against me, but God meant it unto good, 45.5. Now therefore, be not grieved nor angry with your selves, that ye sold me hither.

I know there is one grand objection made by the Pharisees of this Age against the Church of England, as cause suffici­ent to Refuse Communion with Her; upon which I have heard many a large Discourse; but having consulted the Scriptures, and considered the Saints practices therein Recorded, as also Christ's Parable of the Publican and the Pharisee, I thought the Church of Englands practice in her Confession; was more Justifyable than the practice of the Quakers; who neither make Confession of their Sins to God in their Prayers; nor yet ask forgiveness for Christ's sake; as if they were not like other People:I challenge any Man to make it appear that ever any Minister a­mongst the Quakers of G. Fox's party confessed his sins to God in his publick Prayer, or ask­ed forgiveness for Christs sake. And thereupon, I shall undertake to Answer the Objection.

Object. The Church of England (say they) Confesseth that they have erred and strayed from the ways of God like lost Sheep, and have followed too much the devices and desires of their own hearts; and have left undone the things they ought to have done, and have done those things they ought not to have done; and are saying, O Lord have mercy upon us miserable Sinners, &c. And therefore not worthy to have Communion with all; but to be separated from.

In my Answer to this great objection; to guard my self from their Common Accusation, which they usually cast upon all sorts of People, who oppose their Pharisaical practice in this point, viz. that I plead for Sin, and the continuance of it, and for the Devils Kingdom, &c. I shall shew out of Scripture, that it was the practice of the Saints and People of God to confess their Sins, and to bewail their own unwor­thiness; and to ask forgiveness for the same for Christ Jesus Sake, who is our only Advocate and Intercessor, in whose Name alone is Remission of Sins; World without end, Amen.

Christ Jesus the Author of the Christian Religion, gave his Disciples for that end and purpose a Precept, Luke 11.4. For­give us our Sins, as we, &c. Also John that beloved Disciple; who had great experience of the Love of God in Christ Jesus, said 1 John 1.8. That if we say that we have no Sin, we deceive our selves, and the truth is not in us, &c.

This he spake, who knew well what he said: And yet he did not plead for Sin, and the Devils Kingdom; nor yet said, [Page 9] that such a People cry out of Sin, and a body of Sin; and that they are miserable Sinners, and have erred and strayed from Gods ways: And as such, no Communion nor Fellowship ought to be had with them: No? But (said he) if WE who believe in Christ, WE who profess our selves followers of Christ, If WE say, WE have no Sin, WE deceive our selves, and the Truth is not in US: Yet to Comfort and Incourage his Bre­thren, he tells them, v. 9. saying, If we confess our Sins, he is faithfull and just to forgive us our Sins, and to cleanse us from all unrighteousness: Here then is good Incouragement to the People of God to Confess their SINS, and to forsake the same, for c. 2. v. 1. John shews the end and purpose he had in his thus writing to them; and what fruits and effects such Confessions, and Prayers ought to have upon the Penitent Sin­ners: Namely, that for the future they ought to forsake their Sins, and to lead, a new life, to walk circumspectly, redeeming the time; his words are these; my little Children, these things I write unto you, that you Sin not, by which 'tis plain, that though John Acknowledged they had Sinned; and that there­fore they ought to Confess the same, if ever they expected Salvation: And that if they sincerely did so, God was so mer­cifull, as that he would for his dear Sons Sake forgive them, and Cleanse them from all Unrighteousness; yet the end why he wrot thus, and acknowledged these things, was not to plead for the Devils Kingdom and the continuance of Sin: For said he, These things I write unto you, that you Sin not, nei­ther did he leave them there, but in case of a relapse, or Sin­ning again, adds a Comfortable passage, for all Tried and Tempted Souls, who are sensible of their own Insufficiency; and what need they have of an Advocate, his words are these, If any Man Sin we have an Advocate with the Father Jesus Christ the Righteous, and he is the propitiation for our Sins, and not for ours ONLY, but for the Sins of the whole WORLD, by which he sets forth the Universality of Gods Love to all Mankind. Likewise David, a Man after Gods own heart, thought it not below him, to Confess his Sins to God; but in great Humility said, Psal. 38.18. I will declare (or confess) mine Iniquity, I will be sorry for my SIN; and Psal. 51.1, 2, 3. Have mercy up­on me O God, according to thy Loving kindness, according to the Multitude of thy tender Mercies, blot out my Transgressions, wash me thoroughly from mine Iniquity, and cleanse me from my Sin, for I acknowledge my Transgressions, and my Sin is ever before me: [Page 10] Here I find the Prophet David hath nothing to rely upon, but the Mercy of God: And therefore he bottoms his Address thereupon, and makes his Application to God, first by Con­fession and a sorrowing for Sin; and then he begs pardon for the same, not for his own worthiness, but of Gods meer Mer­cy, saying, have mercy upon me, O God, according to thy Lov­ing Kindness, according to the Multitude of thy tender Mercies, blot out my Transgressions: I have also observed, what low thoughts the Prophet Isaiah had of himself, and the Church in his day; when he said, Isa. 64.6. But we are all as an Ʋn­clean Thing, and all our Righteousness as filthy Rags, and we do all fade as a leaf, and our Iniquity like the Wind, have taken us away. And Lam. 3.41, 42. I find Jeremy the Prophet, who was a chosen Vessel, and sanctified from his Mothers Womb; saying, let us lift up our Hearts with our Hands unto God in the Heavens, we have Transgressed and Rebelled, &c. And Job con­fesseth c. 7. v. 20. Saying, I have Sinned, what shall I do unto thee, O thou Preserver of Men: And because I would not be too tedious in the proof of this Christian practice, I will conclude, with the saying of Holy Daniel, that Prophet beloved of God, Dan. 9.4, 5. And I prayed unto the Lord my God, and made my Confession and said — we have Sinned, and have committed Iniquity, and have done wickedly; and have Rebelled even by de­parting from thy Precepts, and from thy Judgments: — and (v. 20.) while I was speaking and praying and confessing my Sin, and the Sins of my Peeple Israel, &c.

Thus 'tis Apparent, that the Prophet Daniel (as well as the People) Confessed his Sin; and yet he did not plead for the Devils Kingdom, which had he lived in our days, and made such Confessions, the Quakers would (no doubt) have dis­owned him, and the rest of the Prophets; saying, what! own a People that Confess themselves to have Sinned, and com­mitted Iniquity, and thereby, have followed too much the devi­ces and desires of their own hearts: What! Own a People that have done Wickedly and Rebelled against Gods Precepts, and thereby, have offended against Gods Holy Laws, and left undone those things they ought to have done; and done those things they ought not to have done: What! Own such a People, as have departed from Gods Precepts and Judgments, as Daniel Con­fesseth, which is sufficient Cause for them to say, Lord have mercy upon us miserable Sinners: I say, had Daniel lived in these days, and made such Confessions, the Quakers would have [Page 11] said upon their present Principles, he pleaded for Sin and up­held the Devils Kingdom; and said stand off, for we are more Righteous than thou; and therefore we make no such Con­fessions; nor no such acknowledgments, for that would Eclipse the Glory of our Perfection, and mar the Beauty of our In­fallibility: Oh! that these Proud self-conceited Pharisees could see themselves, and perceive the Errours they are run into, for whose sake I chiefly write these things, that I may be clear of their Blood in the Day of the Lord Jesus.

I could Collect and Transcribe several Testimonies of the Blessed Martyrs, who frequently confessed and acknowledged their Sins to God, and craved pardon for Christ Jesus sake, bewailing their own unworthiness and unfruitfulness, when Martyrdom was even at the door, but what I have said out of Scripture is sufficient to answer the Objection; for if they will not believe Moses and the Prophets, neither will they be perswaded though one rose from the dead.

And now consider of these things, and lay them to heart, ye Leaders of this People; and remind your Hearers of Jer. 10.25. where its written, pour out thy fury upon the Heathen, that know thee not, and upon the Families that call not on thy Name: And see what Answer Ten Thousand of them can make, who have not call'd upon God by Prayer, as they ought to have done for many Years together; I speak this to your shame, to the intent that you may be ashamed thereof; but if that be your Rule that all are to stay from performing any duty to God, untill he move them by a special impulse upon their Spirits; then why do you not leave them to Gods mov­ings in other matters, viz. their going to Meetings, and pub­lishing their Intentions to Marry, &c. As that you do not, for the first, you have made an Absolute Law or Prescription, that they must constantly meet?See Paint. Harl. p. 13. And neither forsake, decline, nor remove their Meetings, like Worldly, Fearfull and Politick Professors, &c. And for the second you have made another Order, thatDe Chr. Lib. p. 60. 61. no Marriages are either to be permitted or suffered, unless the Parties concerned publish their Intentions twice, before the Mens and Womens distinct Meetings.

And your Edicts must be obeyed, whether Motion or no Motion; nay, though a Motion against the Observation of it, or else they cannot be looked upon as in the Unity. These Commands of yours are binding and obligatory upon all, though the Scripture Commands to one, you say, are not [Page 12] Binding to another, see Ed. Burroughs works p. 47. where he says, that is no Command from God to me, what he Commands another. Thus have you made void the Law of God, and the practice of the Saints by your Traditions. Wherefore, O! ye Hearers amongst the People call'd Quakers? Rouse up your selves, and examin the Doctrin and Practice of your Teachers by the Holy Scriptures; and consider of what Ten­dency they are, and Exercise your selves in Prayer to God, though therefore they call you old Professors, least the Lords Fury break forth upon you, for neglecting that Religious Du­ty of Prayer and Supplication, which Gods People from Age to Age have been Exercised in.

And whereas, they may call you Old Professors, thats no disparagement to you; for Christs Disciples were and are Professors of Christs Religion, who taught them to Pray, Our Father, &c. which G. Fox in his Gospel Liberty p. 7. calls a Common Prayer, and the Common Prayer, &c. But whether his end thereby was to beat us off from the use of it, he best knows, but since that Book was put forth, which was in 1668. I have not known Ten Families of the Quakers in England, that have used that form of Prayer. Well? but how Com­mon soever it is, it is the Lords Prayer, who not only taught his Disciples to Pray, but gave them a Precept, and to inforce the performance, and to excite his Disciples to Prayer; shew­ing thereby, that God loves a Praying People; he further said to his Disciples, Luke 11. Which of you shall have a Friend, and shall go unto him at Midnight, and say unto him, Friend, lend me three Loaves, for a Friend of mine in his Journey is come to me; and I have nothing to set before him; and he from within shall say, trouble me not, my door is now shut, and my Children are with me in Bed: I say unto you, though he will not rise and give him because he is his Friend, yet because of his importunity he will rise and give him as many as he needeth: And I say unto you ask and it shall be given you, seek and ye shall find, knock and it shall be opened unto you; for every one that asketh receiveth, and he that seeketh findeth, and to him that Knocketh it shall be open­ed. And so on still, using more Arguments to inforce again and again, if possible the duty of Prayer, and because I know that Family Prayer is generally laid aside amongst the Quakers, and that giving God Thanks for the Blessings and Mercies, we dayly receive at his hands is also much laid aside in pri­vate Families, notwithstanding the example of Christ and his [Page 13] Apostles, as you may read Mat. 14.15. Mark. 6.35.41. Luke 9.16. John 6.11. Acts 27.35. 1 Tim. 4.4. as also Bi­shop Sanderson's 5th Sermon, ad populum p. 2. 19. in his Print­ed Works in Folio, where he speaks sufficiently to this point of Christian duty, &c.

Likewise read Luke the 18.10.11. And Christ spake a Pa­rable unto such as trusted in themselves, that they were just and despised others, two Men went up (saith Christ) into the Temple to Pray, the one a Pharisee and the other a Publican, the Phari­see stood and Prayed thus with himself, O God, I thank thee, that I am not as other Men, Extortioners, Adulterers, or even as this Publican, But the Publican standing afar off; would not lift up so much as his Eyes to Heaven, but smote his Breast saying, O God be Merciful to me a Sinner, I tell you (saith Christ) this Man departed to his house Justified rather than the other; the Application hereof, I leave to G. Foxes Party Amongst the Quakers, who neither Confess their Sins to God in their Pub­lick Prayers, nor ask God forgiveness for Christs Sake; thus have the Leaders of this People caused them to err

There are other things which the Quakers object against the Clergy, of which themselves are Guilty; as taking Mo­ney for Preaching, receiving Gifts and Rewards; bearing Rule by their means, exercising Lordship, &c. In all which, the Quakers their circumstances considered, exceed them, and all that ever I Read of before them: For First, They make Laws that their People must Meet, yea, constantly Meet, and neither Forsake, Remove, nor Decline their Meetings, like Worldly, Fearful and Politick Professors, &c. And yet they themselves that make these Laws, and write Letters, to have them come far and near to Meet, and exhort them when met, to Boldness and Valiantness: And not to heed the Fleece, but to give up All. And yet when all this is done, they them­selves refuse to stand in a like Suffering Capacity with their Hearers; insomuch that their Hearers must not only Suffer for themselves, but for their Preachers too, as my Book en­tituled the Painted Harlot both stript and whipt, &c. And the Postscript to the sameIntituled Reason against Railing, &c. doth sufficiently manifest; which for Brevity sake, I shall only insert the principal matters Treated on in the said Book and Postscript, with some few Additional Observations, and refer the Reader to the same; who, if he will take the pains to Read the said Books Quoted at large, and that impartially: He then shall easily perceive, That for [Page 14] taking Money, Gifts, and Rewards for Preaching, and for Oppressing their People, and for bearing Rule by their means, and for exercising Lordship and Dominion over their Flocks: Their circumstances in all respects rightly considered, none can readily exceed or out-strip the Quakers.

First, Their Preaching for Money, Gifts, and Rewards, is made appear in Paint. Harl. p. 40. in the Preface there­unto.

2. At a general Councel or Yearly Meeting at London, the 27th. of the Third Moneth, 1675. They made a Law, or Can­non, that their People should constantly Meet, and not Decline, Forsake, or Remove their Meetings, like Worldly, Fearful, and Politick Professors, as at large in Paint. Harl. p. 13.

3. For obedience to the recited Cannon, there was in Fines and Distresses, more than 13550 l. loss, of which the Ministers, where Strangers never lost 50 l. by concealing their Names and Habitations; such was their practice before I per­secuted S. Cater for the Fine I Suffered for him, See Paint. Harl. p. 5, 6, 7, 8.

4. Their method of appointing Meetings, and their recited Cannon, which injoyns them constantly to meet, as aforesaid compared with their practice of not declaring their Names, and Habitations upon their sight of the Informers; when at the same time they know others must Suffer for them, as was the Case of S. Cater, J. Moon, W. Benet, as in Paint. Harl. p. 7, 8. 15, 16, 17. Render them such a Tribe of Oppressing Preachers, as scarce ever had a Being before them: For First, They make a Law or Canon that their People must Meet, and that constantly too, if they will be owned in the Church of Christ. And the Law of the Nation says, that if they do Meet, they shall forfeit Five Shillings for the First offence, and Ten Shillings for the Second, and every other offence; and their Preacher the First time Twenty Pound, and the Second time Forty Pound; but if he be fled, and his Name and Habitation unknown; then the Justice is Impowred to Levy the Preachers Fines also upon the Hearers: Well! let what will come, the Preachers they will not be obliged to declare their Names and Habitations; They will sleep in a whole Skin, whatever become of their Flock. I had a Letter to appoint a Meeting for George Whitehead once in a Suffering time, wherein I was advised not to mention his Name to any particularly: See Paint. Harl. p. [Page 15] 15. But let us compare, I say, their Cannon which enjoyns to Meetings, and their practice of concealing their Names and Habitations; with their method of appointing Meetings, and surely they will blush and be ashamed for ever.

See then a Copy of one of their Letters sent to Jos. Bangs, to appoint a Meeting, only the Messenger brought it to me, Viz.

5. That these things are so, yea evidently so: See the Re­cords of Conviction, Justices Warrants, the Constables Re­ceipts for the Distress, and other circumstances, when I was Fined for Sam. Cater, by reason his Name and Habitation was unknown, as in Paint. Harl. p. 6. 8. 13. 15.

6. The Late High Court of Justice, a lively Figure of their Courts of Judicature: viz. their Monthly, Quarterly and Yearly Meetings, amply set forth, and illustrated in Paint. Harl. p. 28. 29.

7. A short recital of the Heads of their Ecclesiastical pro­ceedings in their New Erected Church Government, from their Superiour Meetings in London, to their Inferiour Meet­ings in the Country, held Quarterly, particularly their sending out their Epistle, as need is, for a general Collection for the Service of Truth, as they stile it, through England and Wales; whereby such as Preach up George Foxes Orders, their own Imaginations; and against all others, are plentifully Reward­ed, though few understand it; being privately given, and pri­vately received: See Paint. Harl. p. 70, 71.

8. Then Sam. Cater put forth his Narrative, wherein he vindicates himself and his Brethren; but it was so stuft with [Page 16] apparent Lyes, gross Forgeries, and scandalous Defamations, that to this Day he durst never own it, though often prest to it, as appears by Certificate under the Hands of Credible Wit­nesses, in Postscript to Paint. Harl. p. 80.

9. And that his Narrative was false, great part of it be­ing fill'd with Lyes; I offered to prove on the penalty of One hundred pound, and be bound in a Bond to perform it, as at large may be seen in Postscript to Paint. Harl. p. 80, 81. But they never accepted the challenge, nor answered the Book to this Day.

10. After Sam. Cater's said Book was spread by his Agents (for I believe it was his, though I cannot prove it) Twenty seven Friends belonging to Milden-hall Meeting, gave Testi­mony against it under their Hands; others by Verbal Testi­mony signified the falseness of it: See Postscript to Paint. Harl. p. 87, 88. where the Certificate under their Hands is Printed at large.

And when these Ten Instances are perused with the Books Quoted; the Reader is left to Judge whether I have not used sufficient means to bring Sam. Cater to prove his charge if he be able; and also may see that I have always offered to prove my Charge against him, and his Accomplices. But more chiefly, that their whole Frame of Church Government is thereby detected.

But by reason Sam. Cater says in his Narrative, That he was a Preacher, and a Sufferer for the Truth, before I knew him or Truth either; and thereby boasts of his Antiquity. And that (says he) without coveting other Mens: I think it therefore necessary to Incert part of a Letter, sent him by T. R. an An­cient Anabaptist, with whom he was formerly in Society be­fore he was a Quaker, that so it may appear how he hath loved the Wages of Unrighteousness, and run greedily after the Errour of Baalam; even from the very time of his Appren­tice ship: And notwithstanding all this, I have not known amongst the Quakers, one that have Cryed more our against the Friests than himself; Lashing them with his own Crime, for I have told him of 10 l. he took for Suffering, 3 l. for Preaching, Forty Shillings to bear his Charges at a time, and yet I will not pretend to know of the 20th part of his Gifts and Augmentations, and yet poor Man, nothing troubles him more, then that People think him a lover of Gifts, &c. When he tells them he Preaches freely, and thereby he thinks he has sufficiently Condemned all the Clergy: O great Cheat, and [Page 17] deep Hypocrisie, hid under a Great Deceivers Grey Coat? What! Preach freely and yet take Money for Preaching, 3 l. at a time, Money for Suffering, 10 l. at a time; and free Quarter wherever he came: And yet these are the free Preachers, the free Gospellers; well let us hear what his Old Friends say of him, that knew him before I knew him, an abstract of his Letter now follows.

Thus it appears that S. Cater is an old Preacher, and an Old Hireling, and an Old Deceiver, for he quite went beyond the well meaning Baptists, whereby his selfish Craft and Over­reaching was manifest: First in his borrowing their Money, under pretence to Release him from his Master; but being once obtained, he then said they gave him it, and now the Complaint is strong against him, that he makes no Conscience of returning their Money again, thus is his fraudulent deal­ings come forth, which will redound to his Disrepute and In­famy, [Page 18] in the Eyes of all sorts of Intelligable Persons, and lower his Top-sail to his great Abasement, Shame and Confu­sion of Face; so that Daniels words to one of the Corrupt Judges, is applicable to him, viz. O thou that art Old in a wicked Life, now the Sins which thou hast committed aforetime are come to Light.

Come George Fox, George Whitehead, and Samuel Cater, and the rest of you Babel Builders, if you write a Reply to me, observe these my following Directions; or else trouble me not with your endless Totolligies, and Impertinent Dis­courses, viz.

1st. Answer particularly and distinctly my Six Queries, touching Church Government, Printed de Christian. Libert. p. 72. to 78.

2dly. Answer as aforesaid my Nine Queries, which I sent to George Whitehead, Printed in de Chr. Lib. pag. 15.4. to p. 163.

3dly. Answer my Great Query, Printed in Paint Harl. p. 40. 41.

4thly. And whether in your opinion, a Man may not go to the Publick Worship Established by Law, and yet be a Christian, and in the State of Salvation, if you say nay, but Salvation is only amongst you, then shew your Reasons for your Opinion therein; and if yea, then whether such as so believe; ought not to obey the Law of the Land that Re­quire it.

5thly. And whether Samuel Cater ought not to own his Book, and be answerable for the wrong he hath done me, and for the Lies therein Printed: And if he refuse so to do, whether he ought not to be recorded out of the Unity.

Answer these Questions, shew your selves Men, Truth seeks no Corners, Twenty Years since you use to say so, why should you refuse to own what you write, if you write no­thing but what is true, and if you write falsly with a Design and Confederacy.

Then may you be compared to Josephs Brethren, who ha­ted Joseph, and could not speak peaceably to him; but Con­spired against him to Slay him, and then to excuse them­selves; and said, we will say some evil Beast have devoured him: [Page 19] But if in your Answer, you again call me Beast, Dog, Wolf, Enemy of all Righteousness, Child of the Devil, yea Devil Incar­nate, and the like Unchristian Names and Terms; as George Whitehead and others have done.

Then will you thereby further manifest your selves, as Ed­ward Burroughs did, in his Answer to certain Queries propo­sed by Philip Bennet; as at large in his Works you have Prin­ted in Folio p. 29. 30, 31. Where he tells the said Bennet, saying, Thou art manifest — what thou art — where thou art, and what Spirit thou art off, a Reprobate, a Child of Darkness thou art — the Light Condemn thee, and all thy Generation Eternally: We Witness thee and thy Generation to be in the Witchcraft and Sorcery — for thou art Darkness it self; — here thou full of all Subtilty, hast made manifest thy Poyson and Enmity — here thou Jesuit — and thou Reprobate: See whether thou be not a Blind Ig­norant Sot — thou Blasphemer — there thou Accursed art made manifest — here thou Beast to whom the Plagues of God are due, and upon whom his Wrath must be Accomplished — here thou Dark Blind Hypocrite — thou Dead Beast, here thou Polluted Beast: Here stop thy Mouth thou Sorcerer — O thou Dark Beast and Conjurer, who art Querying with thy Conjured Words, &c.

I say do not Answer me in this Language, as you have done him and many more, and then tell me, that you write from the Spirit of the Lord; and from the Mouth of the Lord: There's none but your own Darlings (who have given up their whole Concern, both Spiritual and Temporal to the Government of George Fox, as the Barbadoes Church did) that will believe them, neither will such Conjurations do now adays; your Language is known, and your Voice is un­derstood, and you are fully manifested to be of that Genera­tion, that called Christ Beelzebub.

Or if in your Answer to me, you do again call me Fool, Conceited Fool, Ridiculus Novis & Ludibri, Ignorant and Con­ceited: And compare me to Elymas the Sorcerer, as George Whitehead and others have done; then will you thereby Manifest your selves, as S. Fisher one of your Ministers did, who Writing against Mr. Baxter, Dr. Owen and others, in his Book Rusticus, &c. Do call and compare them to Lizards, Moles, Tinkers, Red-coats, Cow-dung, Green-headed Trumpeters, rare and base: Wheel-barrows, Gimcracks, Whirlpools and Whirl­giggs, a Moon-calf, there Bell has no Mettel, but the tone of a [Page 20] Kettle, Capers about, Quavers up and down like a Blind Night Bat, Ragged, Torn, Thread bare, Taterdamallions, Serpents, Vi­pers, Grinning Dogs, &c.

This with abundance more ridiculous Non-sense and Idle Drollery, he Dedicated to the King and all Magistrates, as his said Book at Large sets forth: Wherefore I say, do not Answer me in this Language; least you thereby render your selves so ridiculous, that Boys of Eleven Years Old will have you in Derision: Your just Merit.

But what People have you not treated thus? what People that ever opposed you in your Persecutions Current and Destructive Race, that something of this Nature have not befell them? nay the very Martyrs whom you sometimes will speak well off; and with the Pharisees, your exact Prede­cessors, will be ready to Garnish their Sepulchers. Yet when there Doctrin is brought as a Proof against your Impositions, you stick not to call their Doctrin Corrupt Doctrin, tending to Practical Ranterism, yea Sordid Ranterism: Thus you bid Defiance to all, who are not exactly of your Stamp: And that you deal thus with the Martyrs, Read Geo. Whiteheads Book, stiled Iudgment fixed, &c. p. 259, 260. Where he Cites a passage out of my Book, De Chr. Lib. &c. p. 123. Where I Quote Doctor Robert Bains, viz. To eat Flesh or Fish, this or that Day, is indifferent and free; and these with all other out­ward works be things indifferent, and may be used, and also left: All which are the Words of Doctor Barns, as I took them out of his Works, Intituled Mens Constitutions not grounded upon Scripture bind not the Conscience; Yea, that One hundred and twenty third Page are every Word his, but because they had a tendency to Christian Liberty (and are sound, being read with the foregoing and subsequent Words, as I laid them down) and smote the Image of George Foxes Church Go­vernment; see how George Whiteheads his Chief Man of Warr Discanted upon them, saying, They came from a Libertine Spirit tended to Practical Ranterism, Sordid Ranterism, Ranters Assertion, with abundance more too tedious here to relate. I say, who can escape the venome of their Tongues; who spare neither Living nor Dead, charging the very Martyrs, who Sealed their Testimony with their Blood, with false Do­ctrine tending to Practical Ranterism, yea, Sordid Rante­rism, &c.

And now, Oh! ye Heads of this People, having Traced you step by step, and Observed your Turnings and Windings, this way and that way, Judging and Condemning all sorts of People that differ from you; whereby your Pharisaical Hy­pocrisie hath been manifest for some Years, zealous for some outward Things, but not for the weighty matters. They in days past came to accuse Him, who came to fullfill all Righ­teousness: That HE took more liberty than they, HE fast­ed not like them, eat with Publicans and Sinners, broke the Sabbath; so you say of any, who for Conscience sake dare not abide any longer in your Forms; that they are gone back into Egypt, that they are turned into the World, that they are departed from the Truth.

Thus do you make the Commands of God of none effect through your Traditions, limiting the Holy One of Israel. There was a time when the Lord led Us through the Cross into some outward things; but alas, you have set them up as Idols. And therefore through the Cross again we must go to leave them. And happy are they whose Hearts are kept single herein, and can chuse no Path for themselves. They shall be found lovers of Truth, redeemed from the Earth, and brought out of Egypt willing and obedient Children; when such shall be ashamed, whose Testimony stand in meer outside performances, Keeping to Meetings, Thee, Thou, the Hat, and some other external Acts of Obedience, in an outside Righte­ousness to be seen of Men, which now proves only the Har­lot; therefore is that Demure Image become loathsome.

Have you not read, that God commanded Moses to make a Brazen Serpent, that as many as were bitten with Venemous Beasts, were to look up to it and be healed. But when the Children of Israel went a Whoring after it, and made an Idol of it. Have you not read how Good King Hezekiah (the Servant of the Lord) broke it in pieces, and called it Nehush­tan, viz. A piece of Brass; there was a time when it was Death Not to Circumcize.

And there was a time, when the Apostle Paul made it worse than Death to use it; and this is wrot for our Learn­ing, that thereby we may perceive, that when those very things which God Commanded his People to observe and perform, came to be Idoliz'd, that then God hath sometimes lead his People out of those things, even to the breaking [Page 22] them in pieces, as in the case of the Brazen Serpent; or, lay­ing them aside as useless, as in the case of Circumcision; yea oftentimes the New Moons, Sabbaths, and Solemn Assemblies of Revolting Israel, became an Abomination to the Lord; and yet under these his various Dispensations and Providen­ces, he then had a People, as he now hath, who observed the way of the Lord, and followed his Teachings, and were obedient to his Commands; how various soever they seemed to be, without judging one another, or Imposing their Pra­ctice upon each other, read Jeremy 13. Isaiah 20. Ezekiel 4. Hosea 3. and divers other places, in the Old Testament as well as the New; all which may Teach us to observe the Rule of Charity, &c.

But to return; what shall I say unto you? O! ye Leaders of this People, who would Impose your Unscriptural Practices upon your Brethren; and Record such out of your Unity, that are not conformable thereunto: For, I have surveyed your Old and New Doctrin, and measured your past and present Practices, and I have compared your fair Pretences, with your foul Hypocrisies; and when I have done all this, I want words to set forth the depth of your Hypocrisie, deceit, and self contradictions; and therefore bear with me, If I use your own Method to others; even to a People more Righteous than your selves, and turn your own sayings to others upon your selves, since its written, that the same Measure you met to others, shall be Measured to you again, yea heaped, pressed down, and running over, inasmuch as you have exceeded your Fore-fathers, the fare saying Pharisees, in opposing your Brethren, and in contradicting your Primi­tive Testimony by your late Practices.

Sometimes saying, the Light and Grace of God in the heart, is a sufficient Rule, Teacher, and Judge; and by and by call it a Loose-Plea, to Assert and Plead the Sufficiency of it, yea, pernicious to the Christian Religion, and the Root of Ran­terism.

Sometimes you Cry out against Set Forms, Impositions, outward Directories, and Prescriptions; and by and by, your selves are for Set Forms; for Meetings, for Publishing the In­tentions of Marriage, for outward Directories and Prescrip­tions; yea, severely Imposing upon your Brethren, the Ob­servations of these your Forms, Directories, and Prescripti­ons, [Page 23] none exceeding you; your Power you have, and the Circumstances you stand in rightly considered, as I have sufficiently made appear, in the first Three Chapters, in the second part of my Book Entituled, de Christiana Liber­tate.

Sometimes you are against giving Respect to Superiours, but by and by your own Servants and Apprentices, in your own Houses and Shops, where you are chief Governors, must stand Bare-headed before you; which piece of Grand Hypocrisie, I testified against more than Ten Years since, as I have shewed in my Book Entituled, Innocency Vindicated and Envy Rebuked, &c. p. 8.

Sometimes you are for Preaching freely, and Teaching and Instructing People freely, and for Suffering freely, and for Recording Marriages and other things freely: Witness your Books generally, and more particularly that of George Foxes, which he wrote the 7th Month 1659. Printed for Thomas Simmons, p. 6. where he thus says, viz. And that nothing be Recorded for Money, but freely; a free People, and in Love serve one another. And not only with respect to their own Society, was this Free Doctrine taught; but George Fox &c. Writing to their Dear Friend O. C. as they then called him; Advised him and his Officers, in their Book stiled Seve­ral Papers, &c. Written Anno 1658. thus, viz. Friends, you are to do the Nations business freely, and that is the way to get into the Peoples Hearts, &c. I could say more to this purpose, but this may suffice at present.

Thus they one while get into the Peoples Hearts (even as they advised their Dear Friend O. C.) by pretending to Preach, Teach, Suffer and Record Marriages, and other things Freely. But soon after, by the Rule of Contraries (even as their Dear Friend O. C. did) they loose the Hearts of the People, as at this Day. For,

Now they can take Three pound at a time for Preaching, and Ten pound at a time for Suffering, and Thirty pound at a time for Writing Six or Seven sheets of Instructions to Peo­ple, and Fifty pound Per Annum for Clerks Wages, as stand­ing Yearly Sallery; and Twelve-pence for Writing a Marri­age Certificate, containing Ten or Twelve Lines: As is more largely set forth in Paint. Harl. &c. p. 40, 41. 47. and the Pre­face to it, and in Postscript to Paint. Harl. &c. p. 79. 89. And [Page 24] Innoc. Vind. and Envy Rebuked, p. 3. As also in 7th. part of Chri­stian Qua. disting. &c. by W. R. Sic mutantur.

Sometimes your People, viz. In the beginning, might pub­lish their Intentions of Marriage at the Market Cross: Or, before a Magistrate as they were free; and sometimes at a ge­neral Meeting as their freedom was: But since your Church Government was Erected, and your distinct Womens Meet­ings Established, (which you say, was according to the Councel of God, and done in the Ordering and Leading of his Eternal Spirit, see de Chr. Lib. p. 43.) It is ordered anew, that for time to come, none are either to be Permitted or Suffered to Marry, unless they will publish their Intentions thereof, twice before the Womens Meeting, (and that first, as your Practice is, they being of the Quorum) and twice before the Mens Meetings, they being distinct, as I have from your Written Orders at large Manifested, in de Chr. Lib. &c. 2 part p. 60. to 70. & Innoc. Vind. and Envy Rebuked, p. 4. 5. 6.

So that here is Ambo dexter indeed; sometimes Liberty, and by and by its taken away again, by these Infallable Le­gislators; who sometimes Cry down all Forms, and are now Setting up Forms, and not only so, but compelling all both Great and Small, Rich and Poor, Bond and Free, to Submit and Conform to them: Sometimes saying, the Spirit is a suf­ficient Guide, above Scripture, above Councels, above Fathers and Primitive Antiquity; but if any ask how long the Suffi­ciency of the Guidance thereof, was to be in full force? I answer; untill their Church Government was Erected, their Forms Established, their Orders Recorded, and their Autho­rity Confirmed by Yearly Meetings in London; and Monthly and Quarterly Meetings in the Country: And then away went all Pleas of being left to the Grace of God; for that was in their Book aforementioned, Asserted to be a Loose Plea, and pernicious to the Christian Religion, yea the Root of Rante­rism, &c. And away went the Teachings of the Spirit (they formerly so much magnified) unless it did Harmonize with their written Orders, Directories, and Prescriptions. For the Spirit and Grace of God is now Insufficient, and the Scripture is a Dead Letter, and long since rejected as a Rule, being subordinate to their Prescriptions.

O gross Hypocrisie! but where will you Centre! who are This to day, and That to Morrow, every thing and nothing. [Page 25] Thus have you made of the Light and Grace of God in the Heart, a meer Monster of all Shapes; sometimes sufficient, sometimes insufficient; sometimes safe, and sometimes dange­rous; sometimes usefull with respect to Teaching, Leading, and Guiding; and sometimes in that sense useless, unless a Quarterly Meeting, stamp their probatum est upon its Teach­ings; sometimes Common, yea all are inlightned, and it hath appeared to all Men, and sometimes with Respect to Govern­ment and Direction, peculiar, viz. None but your Ministers and Leading Party have it, and they so Infallably have it, as that you say in plain words, in your Book Entituled, Judas and the Jews, &c. p. 49. We need none (say you) to give us discerning or Judgment; Christ hath furnished us already, and doth on all occasions, &c. So, that when all come to all, it's no body knows what: But the Leading Quaker is all and all: Tot Quot & Omnes: so that your own words may just­ly be returned upon you; and thereupon, I shall conclude and say, viz.