A Reply to Thomas Ewins his word, as he calls it.

I Find Thomas Ewins, in the beginning of his word, as he calls it, acknowledging the receipt of my Letter above a year ſince, never intending to anſwer it; but ſince it is publiſhed, takes himſelf bound to anſwer, and makes uſe of Solomons words, to cover his deceitful pretences, juſt like one whom God abhors, which teacheth for hire, and devineth for money, and corrupteth the Scriptures, with which he trades; for doth he not know that the true reaſon of his intending never to anſwer, was (not leſt he ſhould be like unto me, as he pretends, but rather) knowing the guilt, dreaded the conteſt, and would gladly bury it in ſilence; but being made publique, holds himſelf bound to anſwer, not leſt I be wiſe, &c. but leſt (his wickedneſs and deceit being made manifeſt, and he proved out of the wayes, and out of the life of the Miniſters of Chriſt, and in the wayes and ſteps of thoſe Maſters, whoſe gain came in by devination) he in this might ſuffer loſs, and accompt himſelf bound to prevent it; and by ſorcery and wicked art, makes uſe of Solomons words as his covering.

Now becauſe his word is ſo large, and ſo little of worth or wiſdom contained therein, being a parcel of dead and dull ſtuff. And becauſe his ignorance, lightneſs and confuſion, is ſo plainly to be read in his own lines, by all that walk in the fear and counſel of the Lord, I ſhall not trouble my ſelf, nor the Reader, with anſwering every particular, as it lies, but rather out of his heap of confuſion, take up a little, letting the reſt remain.

In the firſt place, he finds fault with me, for publiſhing his acknowledging himſelf no Miniſter of the Goſpel, and declares the grounds on which he denied himſelf a Miniſter, but not a Preacher of the Goſpel, but hath miſt to inſert the true ground upon which I ſo declared him; which was, that in ſerious diſpute or diſcourſe he hath not been able by the Scriptures to maintain himſelf a Miniſter of the Goſpel, but made to acknowledge the contrary, and that before ſeveral witneſſes But how is it, that he denied himſelf, as he ſaith, to be a Miniſter, but not a Preacher of the Goſpel? Did any ever preach the Goſpel, who had not the treaſure of it in their earthen veſſels? Or did ever any who had the treaſure within them, preach and not miniſter of the ſame, as good ſtewards of the grace of God? Truly, he that is ſuch a man (notwithſtanding he may vainly boaſt of his abilities, and approbation, and being ſent forth by men) had need to ſeek a better proof of his Miniſtry, or elſe muſt never be owned by Chriſt, as one of his.

He ſaith, he denyed himſelf a Miniſter of any Pariſh in Briſtol, a Miniſter in Office, not having been called, conſtituted, or ordained, &c And that he hath put off that honour and dignity, from a ſenſe of the weight and excellency of that high calling, and of the great unworthineſs and unfitneſs he ſaw in himſelf of ſo glorious an employment; but ſaith, that he hath been and is (though the unworthieſt upon earth) a Preacher and a publiſher of the glorious Goſpel of the grace of God, both in Wales, and now in Briſtol, he hath no need to ſeek a proof of me or any other man.

To which I ſay, his own proof is too light and empty, to prove him a Preacher of the Goſpel; and in it ſelf ſufficiently diſcovers him no Miniſter of Chriſt, but in confuſion; for the Miniſters of Chriſt were called, but he confeſſeth he was neither called, conſtituted, nor ordained a Miniſter in Office, which I take for granted, and then is he to prove that they who were no Miniſters, either called, conſtituted, or ordained, were preachers of the glorious Goſpel; and likewiſe, that they who were preachers of the Goſpel, were not Miniſters. But in this his ignorance, folly and confuſion, are made manifeſt, for can a man be a Preacher and publiſher of the glorious Goſpel, and yet no Miniſter, either called, conſtituted, or ordained? and can he that is no Miniſter, either called, conſtituted or ordained (as he hath confeſt he is not) be a publiſher, and a Preacher of the glorious Goſpel? Was not he a Miniſter? And did not he make full proof of his Miniſtry, who preached the Word, who did the work of an Evangeliſt? Paul was appointed a Preacher, and he was called to be an able Miniſter; but Thomas Ewins hath not been able by the Scripture to maintain that he is a Miniſter, but enforced to deny the ſame; and now hath given it under his hand, that he was not called, conſtituted nor ordained; therefore being no Miniſter, he is no Preacher of the Goſpel, but in confuſion. And it is much to ſee what poor ſhifts the children of darkneſs are put unto, now in the day of the Lords power, wherein light is riſen out of obſcurity, and they that hate it are diſcovered, and to the leaſt child of light, made manifeſt and denyed. Beſides, the Goſpel is the Goſpel of the kingdome; and to thoſe who were Preachers and publiſhers thereof, it was given to know the myſteries of that kingdom, which to others was in parables and dark ſayings, that ſeeing they might ſee, and not perceive, &c. And the Goſpel is a great myſtery, which hath been hid from ages and generations, but is now made manifeſt to thoſe to whom God would make known what is the riches of the glory of that myſterie which (ſaith Paul) is Chriſt in you, the hope of glory, whom we preach; And by revelation, ſaith he, God made known unto me; the myſterie, and the hidden wiſdome of God we ſpeak in a myſterie, which God ordained before the world unto our glory, and that which none of the Princes of this world knew, nor eye hath ſeen, nor eare heard, neither hath it entred into the heart of man, hath God revealed unto them by his Spirit, who were the Miniſters of Chriſt, and Stewards of the myſteries of God: But Thomas Ewins hath confeſt, that he did queſtion whether he had received the Spirit, to open and reveal the myſteries of the Kingdome unto him, and ſo to him the viſion of all is but a ſealed book, and to him it is but in parables, and dark ſayings, as it was to ages, and generations paſt, to whom God revealed not the myſteries of his Spirit, but ſeeing, they did ſee, and not perceive. And how then can he be a Preacher or publiſher of the Goſpell, yea the glorious Goſpel which is the Goſpel of the kingdome, to whom it was never given to know it, neither hath he received the Spirit, to open and reveale it, as is manifeſt under his hand. Poor man! were he not very blinde, he might be ſilent, and not boaſt to the world, that he needs not a proof of any man, that he is a Preacher and a Publiſher of the glorious Goſpel of the grace of God in Briſtol, who is ſo notoriouſly ignorant of it, that (by his own confeſſion) he hath not received the ſpirit, to open the myſterie of it to him, as the Saints had in the Primitive times, and ſo is intruding into things he hath not ſeen, vainly puft up with a fleſhly minde, and would needs be a Teacher, but underſtands not what he ſaith, nor whereof he affirmes, but confeſſeth, he queſtions whether he hath received the Spirit, to open and reveal the myſteries of the Kingdom, and yet ſaith he is a Preacher of the glorious Goſpel, which is a myſterie hid from all, but thoſe to whom it is revealed by the Spirit.

But he ſaith, his reward is on high, and that God hath given him a ſeale of his Miniſtry in Briſtol, and he truſts hundreds can ſay, the Lord hath been, and ſtill is with his Miniſtry, quickning, comforting, teaching, &c.

To which I ſay, whoſe work is this, or of what is it a ſeale? In page 52. he confeſſeth he queſtions whether he had received the ſpirit to ſeale, &c. and yet here ſaith, God gave him a ſeale of his Miniſtry, &c. He hath before denied himſelfe a Miniſter and now given it under his hand, that he was neither called, conſtituted, nor ordained, &c. and yet ſaith, his Record is on high, and that God hath given him a ſeale of his Miniſtry. Is he no Miniſter? and yet hath God given him a ſeal of his Miniſtry? What Babyloniſh confuſiſion is here? Hath he a ſeale of nothing? or of a lye? Can he have a ſeale of that which is not? Or hath he a ſeale and not of the Spirit? Is not the Record (he ſaith) he hath of this on high, even with principalities and powers, and ſpiritual wickedneſſes, where the powers of darkneſſe rule? But how ſhall one truſt? or in what can one believe ſuch a man, who would ſeem to ſpeak with ſo much ſolemneſſe and ſeriouſneſſe, when he ſpeaks ſo much confuſion, contradiction, and falſhood: And well were it, that not not onely he, but ye all would learn to dread the name of God, and feare to take it, ſo commonly as ye do into your mouths in vain, to veile and cover your deceitfull pretences, leſt by him ye be not held guiltleſſe.

But he ſaith, It is true, I am no preacher of that, which you, and ſome of your way call the Goſpell, namely to bid every man turn to the light within, neither did I ever read or heare that any of the Prophets, Apoſtles, or holy men of God, did preach ſuch a Goſpel.

To which I ſay, he being no Preacher of that thing (as he terms it) which my ſelfe and ſome of our way call the Goſpel, he is no Preacher of the Truth of God, nor the Goſpel of God, which is the power of God to ſalvation to every one that believes. And ſo out of his own mouth let him be judged that he is no Preacher, nor Miniſter, either by call or practice, who doth not preach that which we call the Goſpel, which is not in word, but in power, And no other Goſpel do we own, but that which is the Goſpel of the kingdom, the power of God to ſalvation, which is not in word, but in power, and is the myſtery hid from ages and generations, but is revealed by the Spirit to thoſe whom God would make known the riches of his glory, &c. But, ſaith he, namely to bid every man turn to a light within.

What then doth he bid them turn to, the darkneſſe? and to follow the darkneſſe? Doth he think that good Doctrine? Luke 11.34. The light of the body is the eye; therefore when thy eye is ſingle, thy whole body is full of light; but if thine eye he evill, thy whole bodie alſo is full of darkneſs. Take heed therefore, that the light which is in thee be not darkneſs. Where there is a ſingle eye, is not the body full of light? Where the eye is evill, is not the body full of darkneſſe? And was not this Chriſts doctrine, who bids people take heed that the light within them be not darkneſs? And were they not to take heed to that which was indeed light within them? of which the body was full where the eye was ſingle, and to walk in it. And the Apoſtle, who was a Preacher and a Miniſter of the Goſpel declared, that the light maketh manifeſt the things that are to be reproved. And alſo that which may be known of God, is manifeſted even in them vvhich vvere vvicked, and committed uncleanneſſe, yet ſtill they knevv the judgements of God againſt ſuch things. And is it not good to take heed to that vvhich manifeſts ſin, unrighteouſneſſe, and deceit, and brings to a knovvledge of the judgements of God againſt ſuch things; and if turned unto, and vvalked in, leads out of unrighteouſneſſe and all deceivableneſſe: But the light vvhich ſhines in the heart, to give the light of the knovvledge of the glory of God he likes not to retain: But hath ſhewed his ignorance or vvickedneſs, if not both, and is joyned amongſt the vaine rabble, and vvicked company, not only of the people, but alſo of thoſe called Teachers, vvhich himſelfe calls an ignorant, ungodly, lazie, proud, ſcandalous, ſoul-murthering Miniſtry, vvho have made themſelves baſe and contemptible in the eyes of all good men, and in the conſciences of many bad: And well were it, if he knew what that is in the conſciences of many bad: which joyns with all good men againſt ſuch a Miniſtry, who himſelfe with the bad is joyned in denying and oppoſing the light, of which the ſervants of God declare, and direct unto, and which the Prophets, Apoſtles, and holy men of God in Scripture did beare teſtimony of, and that true light, and no other, do thoſe whom he calls Quakers direct unto, which the Scriptures abundantly make mention of. The Prophets, who ſpake as they were moved by the holy Ghoſt, preached and directed to the light, and groaned after the enjoyment thereof, ſaying, Ah! ſend out thy light and thy truth, and let them lead and bring me to thy holy hill, and to thy tabernacle, and accounted it miſery enough to go to the generation of their fathers, and not to ſee the light, which (ſay they) was ſowen for the righteous. And Iſaiah by the ſpirit of Propheſie declared, that the people that ſate in darkneſſe ſaw a great light; and upon them that ſate in the ſhadow of death, hath the light ſhined: And that the light of Iſrael ſhall be for a fire, and his holy one for a flame, which ſhould burn and devour his bryars and thorns in one day, And that a light to the Gentiles would God give, that ſhould be his ſalvation to the ends of the earth: To which light the Gentiles ſhould come, and Kings to the brightneſſe of his riſing. And the Sun ſhall no more be thy light by day, nor for brightneſs ſhall the Moon give light unto thee; but the Lord ſhall be thine everlaſting light, and thy God thy glory. And Chriſt, who is the light that lighteth every man that cometh into the world, ſaith, I am come a light into the world, &c. Believe in the light. And John, who prepared his way, did beare witneſſe of him, that he was the true light which did enlighten every man that cometh into the world: And this is prepared before the face of all people, a light to lighten the Gentiles, to give light to them that ſit in darkneſſe, which is the glory of his people Iſrael. And after Chriſt was aſcended, and people were not to ſay in their hearts, Who ſhall aſcend to bring Chriſt down? or deſcend to fetch him up, &c. Paul a Miniſter of the Goſpel was ſent to turn peoples mindes from darkneſſe to the light; and to the light did he turn them, and ſaid, God who commanded the light to ſhine out of darkneſſe, hath ſhined into our hearts, but to what end? Why, ſaith Paul, to give the light of the knowledge of the glory of God, &c. But of this Thomas Ewins is no Preacher, to wit, to turne people to the light within, which ſhines in the heart, to give the knowledge of the glory of God, &c. But againſt this, ſaith he, came Henry Jeſſe from London, to eſtabliſh and confirm the people of Briſtol, &c. This he calls the pernicious Doctrine of the Quakers, and would perſwade his Reader, that thoſe who bid turn to the light within, do ſhut up the Kingdome of Heaven againſt men, and do thereby take them off from believing in the perſon of Chriſt.

But this is an abſolute lye, and in this he is one with the Phariſees, for they denyed the light, and oppoſed the truth, which enlihgtneth every man: And he proclaims himſelf no Preacher of that, namely, to tmrn to the light: So in this is he joyned with the Phariſees, to ſhut the Kingdome of heaven againſt men, by denying the Light. For no man can ever knew God, nor into his kingdome did enter, whilſt he denyed or oppoſed the light in him, but they that entred did owne it, and the ſaying of the Reprobate is not much to be heeded.

He ſaith, he ſuppoſeth we would have him give over Preaching, and come to our way, and that one told him hee kept many from receiving and embracing the light.

To which I ſay, He doth his uttermoſt to hinder, if his words or writing may do it, and with the God of the world, and all his Miniſters throughout the Nations is he joyned, to do what they can to keep blinde the mindes of all that believe not in the light, leſt the light of the glorious Goſpel ſhould ſhine into their hearts, to give the knowledge of the glory of God in the face of Chriſt. Yet indeed the good of his and all mens ſoules we do deſire; but all his hypocriſie, falſhood and deceit we do deny: And if he own our way, which is the true light, the true and living way, his mouth would ſoon be ſtopt for declaring againſt it: And for all his denying it, he may once finde it a ſwift witneſſe againſt him, it may prove as a fire in his bowels, and as a candle to ſearch his in moſt parts; and the condemnation it is of all thoſe that hate it, as the Scripture witneſſeth. And Chriſt exhorts to believe in it, and in it did the Saints walke, and in it had they fellowſhip, which condemns the unbeliever: But of it he is no Preacher, and therefore do we confeſs he is no Miniſter for God, for though in words he ſeems to confeſſe ſomething of the light, yet like a man filled with confuſion, ſpeaks he knows not what, but uttereth his owne folly, and ſpeaks of a two-fold coming of the Spirit into the hearts of believers: The firſt is that by which the eyes of mens underſtandings are opened, and they turne from darkneſſe to light, faith and repentance wrought in the ſoul, &c.

Upon which I demand, were they believers before they were turned unto the light in which they were to believe, or had their eyes opened? If yea, prove it; If nay, then by his own confeſſion, there were eyes of mens underſtandings to be opened, and light to be turned unto; and yet he ſaith, he never read nor heard that the Prophets, Apoſtles, or holy men of God preached ſuch a Goſpel, namely, to bid people turn to the light, &c. Now how ſhall we truſt him? or which of his words ſhall we believe? who confeſſeth he is no Miniſter but uncal'd, unconſtituted, unordained, &c. No Preacher of that thing we call the Goſpel, namely to bid men turn to a light within them, and yet the eyes of mens underſtandings muſt be opened, and they turned to the light, and yet ſaith he, to bid men turn to the light within, takes them off from believing on the perſon of Jeſus Chriſt.

He ſaith, He adminiſters the Lords Supper to this people in Briſtol, as they are a Church of godly ſober Chriſtians believing in Chriſt, though ſome of them miſ-baptized, not having light to ſee right Adminiſtrations, but reckon infant-baptiſme ſufficient; yet as further light comes in, they are willing to walke up in it: In the meane time we can beare with them in love, as we deſire them and others, to leave with us in other things.

But to it I ſay; Though ye be joyned hand in hand in darkneſſe and deceit, agreeing to bear with one another therein: Yet the children of light, plainly and clearly ſee your folly and confuſion, and bear witneſſe againſt it. Tho: Ewins declares himſelfe againſt bidding turn to the light within! yet his miſ-baptized people, as he calls them, have not light to ſee the right Adminiſtrations of Baptiſme, but reckon Infant-baptiſme ſufficient, yet as further light comes in, ſaith he, they are willing to walke up in it. So then he acknowledgeth they want light to ſee: And that, as light comes in, I ſay, as it comes in, they are willing to walk up in it (& yet he ſays) he is no Preacher of this thing, to wit, the light within. It is pernitious doctrine; It ſhuts up the Kingdome againſt men, and takes them off from believing on the perſon of Chriſt. Poor blind man! how is he made to condemn himſelfe, in that which he in words is forced to allow. But theſe miſ-baptized people, who have not light to ſee right Adminiſtrations, but reckon Infant-baptiſme ſufficient, are his believers, and with one another can ye beare in love, in your darkneſſe: It is like he knows in his own conſcience that infant-baptiſme is not ſufficient, being neither he nor you can prove it an Ordinance of Chriſt, and ſo follow traditions for Doctrines: And its no wonder that they want light, who follow ſuch a guide. who hath ſo plainly denyed the ſame, and would fain be a Teacher, but underſtands neither what he ſaith, nor whereof he affirmeth.

But he ſaith truly, I know no thorough-paced godly man, Anabaptiſt, or others in Briſtol, but do ſhew love and reſpect to me in their way, onely in this, they walke according to their light, and ſo do I; but they thinke I am too large in my principles, and I thinke them too ſtreight in theirs; Yet, ſaith he, we doe not differ, but can beare with each other in love.

Reply. Here again is his confuſion manifeſt: He denies them who bid turne to the light, and he is no Preacher of that, and yet his miſ-baptized people want light, and thoſe he calls thorough-paced Anabaptiſt, or others, who ſhew reſpect to him in their way. They walk in their light, and he in his, and yet to bid turn to the light, is to deny believing in the perſon of Chriſt. Now let all who feare the Lord, conſider his words, who ſaith he is no Preacher of that we call Goſpel, namely, to bid every man turn to the light in him: And the Quakers doctrine is pernicious, they ſhut the kingdome of Heaven from men; they take people off from believing in the perſon of Chriſt, by bidding them turn to the light in them (ſaith he) and yet himſelfe acknowledgeth the firſt coming of the Spirit is to open the eyes of mens underſtandings, and to turne them from darkneſſe to light, and to work faith and repentance in the ſoule. Now according to his own words, are not they in darkneſſe, and unconverted, who are not turned to the light? And is it not good to turn to the light, that the eyes may be opened, and the ſoul converted? And yet he is no Preacher of this.

Again he ſaith, the miſ-baptized people want light, but as further light comes in, they are willing to walk up in it. Here is want of light confeſſed, and the coming in of light acknowledge, and the turning to the light was before granted, and yet to bid people turn to the light within is pernicious doctrine. By this is the Kingdome ſhut: Oh miſerable blinde guide, and Idoll ſhepherd! how hath groſſe darkneſſe overſpread thy face? and thy Sun gone downe at noonday.

Again, Them he calls thorough-paced Anabaptiſts, they walke according to their light, and he walks according to his; they think his principles too large, and he thinks theirs too ſtreight. Here is acknowledged their light and his light, and before, want of light, and coming in of light. And yet Quakers have done miſchief in Briſtol, and their doctrine, ſaith he, is pernitious, how ſo? why, they bid men turn to the light within them. Poor man! what is become of his rule now for turning to the light, that is pernicious doctrine. To try things by the light, were to deny Scripture to be the rule: But now with him, here is their light, and his light, ſtreight and large principles, and mis-baptized ones that want light to ſee right adminiſtrations, &c. But now, by what are ye guided? and where, and what is your rule? Have ye not all loſt it? and are all gone out of the right way, wandring ye know not where, in your imaginations, who rebell againſt the light, and know not the way thereof, nor abide in its paths: And in your own darkneſſe are joyned, every one againſt the ſervants of God, who bid turn to the light, which is pure, which lighteth every man that cometh into the world, which is no pernitious, (but ſound) Doctrine; for if it be good to watch, and good to walk in the true light, then it is good to turn men to that light. And if the Lord would have all men to come to the knowledge of the truth, then it is good that all men be turned to the light, which ſhines in the heart, to give the knowledge of it, in the ſace of Chriſt, and to bid people to take heed to that light, to walk in that light, and believe in the light, which lighteth every man, that is ſound doctrine, and thoſe that love not the light, nor walk in the light, nor believe in the light, are left without excuſe, and the light come is their condemnation, and by the light are they already condemned, who believe not in the light, which lighteth every man that cometh into the world; and (whatſoever the falſe Prophets and Miniſters of unrighteouſneſs ſay to the contrary) is of little weight.

Again, Robert Sympſon, in pag. 33. declares, that that light which is in me, and in all men, if not put out, would tell me, that that thing which he there aſſerts, is true. Now here is light confeſt to be in me, and in all men, and that light to be in all men, which is in me (and the Scripture ſaith, that was the true light which lighteth every man) which ſhould anſwer that which he affirms and minds to be truth, if not put out; And if ſo, then that is a good Miniſtry which opens blind eyes, and turns from darkneſs to light. Then, it being ſo, what have thoſe ſervants of the Lord done, for which thou ſo highly chargeſt them who are ſent of the Lord, to bear witneſs of his name, and to declare his truth, and bids take heed to the true light, and turns to it to the opening of the blind eyes, that people may ſee the way to everlaſting life, and have their feet guided in the way of peace, with whom the Lord of a truth is; though Thomas Ewins, with the reſt of the deceitful workers, and Miniſters of Satan (who love darkneſs, and hate the light) do reproach and belye them, he uttering his confuſion and envy againſt the innocent, telling the world, the Quakers (as he calls them) have done ſuch miſchief, and their doctrine is pernicious, they bid all men turn to the light, thereby to draw them from believing in the perſon of Chriſt; and he is no Preacher of that thing they call Goſpel, and calls them miſerable deluded people. Oh vain man! who boaſteſt thy ſelf in thine evil way; how is night come upon thee, and darkneſs overſhadoweth thee? And how art thou reeling and ſtaggering like a drunken man, who haſt ſpoken and written ſo of the light, thy ſelf, as is before mentioned, & yet art not aſhamed to belie and reproach the ſervants of the living God, as thou haſt done, for labouring to turn people from darknes to the light, who having received a Miniſtery from the Lord, as all the Miniſters of Chriſt did, not from men, as the falſe Apoſtles and deceitful workers and Miniſters of Satan did; they labour, not accompting their liberties nor lives dear unto them, ſo that they may finiſh their courſe with joy, and the Miniſtry, which of the Lord Jeſus they have received and therfore in much patience, in afflictions, in neceſſities, in diſtreſſes, in ſtripes, in impriſonments, in tumults, in labours by knowledge, by long ſuffering, by kindneſs, by the holy Ghoſt, by love unfeigned, by the Word of truth, by the power of God, by the armour of righteouſneſs, by honour and diſhonour, by evil report, and good report, as deceivers, and yet true, &c. do they approve themſelves the Miniſters of Chriſt, and witneſſed it is in the conſciences of men. And Thomas Ewins words, being honeſtly conſidered, with what is replyed thereunto, may not his own ſayings be juſtly turned upon his head, pag. 49. may he not bluſh to ſpeak or write ſuch things? Will Jehovah, the great and glorious God ever own ſuch railings and revilings (to which I add) lying and deceiving, to be a teſtifying from him? Or will he ever juſtifie him in what he hath written and publiſhed? Oh! be aſhamed and confounded, poor deluded man; for how hath he manifeſted himſelf a blind guide? They, (that is, the Anabaptiſts) think he is too large in his principles, and he thinks them too ſtraight in theirs, and yet they do not differ, but can bear with each other in love. Truly the Devil may love his own work, which is to lead people in darkneſs and blindneſs, and there have his inſtruments fellowſhip. But will any man that fears God, and weighs his words, believe (or own him in) what he ſaith? How can it be that they ſhould think one thing and he another? he have large principles, and they ſtreight? they in their light, and he in his, and yet not differ? And may not he be juſtly reproved, as well as the Authour of Satan enthroned in his Chair of Peſtilence in that they both agree to charge miſchief done in Briſtol on thoſe called Quakers. And Tho. Ewins is in that joyned with R. F. one walking in his light, and the other in his, yet they differ not, but are both oppoſers of the true light, and the children thereof, who in the ſame do walk as were their fathers in all generations. But in it are they both diſcovered to be out of the right way, and the children of light, who walk in the light, ſtand witneſſes for the Lord againſt them both, and that principle of darkneſſe, blindeneſſe and deceit in which they walk, and from which their corrupted works of reviling and perſecuting the innocent without a cauſe proceeds. But the day is come in which the Lord is gathering his people from ſuch (to give T. E. his own words) an ignorant, ungodly, lazy, proud, ſcandalous, ſoul-murdering miniſtry, who deny the light, and with the God of the World are joyned, to blinde the eyes of peoples mindes, leaſt the light of the glorious Goſpel ſhould ſhine unto them. I ſay leaſt the light which God commands to ſhine out of darkneſſe, ſhould ſhine into the heart, to give the knowledge of the glory of God, of which light, and no other, the ſervants of God declare, and your folly is manifeſting apace, glory to the Lord for evermore; for although he that preacheth the Goſpel witneſſeth the new covenant where the law is written in the heart and the ſpirit, put into the inward parts, and although the ſcripture witneſſeth that the law is light and written in the heart, and that the word is within in the heart and in the mouth,Prov. 6.23. Rom. 10.8. Deut. 30.14. the anointing which is true and is no lye, and teacheth all things, ſo that the ſaints need no other teacher abideth with in the witneſſe as within the Kingdom of God is within the light which gives the knowledge of the glory of God ſhines within even in the heart,1 Joh. 2.27. 1 Joh. 5.10. 1. Cor. 4.6. Chriſt is within, God is within, who dwells and walks in them, whoſe bodies are his Temples, yet this blinde, ignorant and unlearned man is not aſhamed to publiſh that he is no preacher of that Goſpil, viz. the light within, but declares it pernitious doctrine, and that he never read or heard that any of the Prophets, Apoſtles or holy men of God did preach ſuch a Goſpel, &c.

And for his ſpeaking of Sarah Latchet, & aſking how I can ſtile her a Servant of Jeſus, who is an Apoſtate, and an excommunicated perſon, going on in ſuch rayling, and calling him a deceiver? Another time ſaying, the prayers of the wicked are an abhomination to the Lord. And another time let fly at him with a multitude of rayling and reviling terms, ſuch, as he ſaith, they uſe to give to the Miniſters of the Nation, &c.

To this I ſay, In that ſhe did bear true Teſtimony againſt him, I own it as a ſervice in the Truth, and her being excommunicated as he cals it, by thoſe who deny the true light, proves nothing to the contrary, nor her calling him deceiver, or ſaying the prayers of the wicked are abhomination to the Lord, for ſo are their ſervices and ſacrifices, and to deny and bear Teſtimony againſt it is no Apoſtacy, upon a true account, and to be hated and ſeparated by ſuch, from their company, and by them to be reproached, and to have ones name caſt out as evil, for the Son of mans ſake, who is the light of the World, is a bleſſed thing, rejoyce ye in that day, and leap for joy, for behold your reward is great in heaven, for in like manner did their fathers unto the prophets, Luke 6.22, 23. and his word (excommunication) is turned back into his bundle of Popiſh or Heatheniſh ignorance, as that which was never uſed by the Miniſters of Chriſt. And if Sarah Latchet be excommunicated (as he calls it) then its like thoſe that did it are aſhamed of their work, for ſhe knew it not; but ſaith he, ſhe let flie at me, with ſuch railing termes as they uſe to give the Miniſters of the Nation.

To which I ſay, why ſhould not he be teſtified againſt as well as they, being at leaſt in many things found in their ſteps and practices: But for reviling ſpeeches let him look at home. He ſaith, ſhe called him Deceiver, and ſaid, the prayers of the wicked were abhomination to the Lord, and this by him is termed rayling and reviling, though it be according to the Scriptures, which proceeded from thoſe that ſpake as they were moved of the holy Ghoſt. But he in his anſwer to Ralph Farmer, ſaith, the in-let and out-let, the fore-door and back-door of much of Englands miſery, and conſequently of Briſtols, is an ignorant, ungodly, lazie, proud, ſcandalous, ſoule-murthering Miniſtry, who have made themſelves contemptible and baſe in the eyes of all good men, and in the conſciences of many bad. Now if this be ſo, the Quakers (as he calls them) did not all the miſchief in Briſtoll, as he falſly ſaith they did, for now he ſaith, the in-let and out-let, the fore-door and back-door of much of the miſery of England and Briſtol, is an ignorant, ungodly, lazie, proud, ſcandalous, ſoule-murthering Miniſtry: And ſo hath he proved himſelfe a lyar, and a falſe accuſer, which the Miniſters of Chriſt were not But who is the rayler and reviler now? They that bear true teſtimony againſt him and his generation, according to Scripture? or Thomas Ewins in ſpeaking his own corrupted words out of his polluted and unſanctified fountain, who by his own confeſſion queſtions whether ever he had received the Spirit, to purge and purifie, cleanſe and ſanctifie believers, and make them holy: But if it be ſo, that the miſery of England and Briſtoll, is ſuch a Miniſtry as he hath before expreſt, and which he terms the Miniſtry of the Nation, ought they not to be teſtified againſt? and he alſo, ſo far as he is found in their condition? And may it not well be ſaid, that it is the great miſery of many poor ſouls in Briſtoll, that ſuch ignorant and blinde guides as ye are, are followed, which is the in-let and out-let, the fore-door and back door of ſo much confuſion, as is at this day amongſt you, one bearing with the other in your darkneſſe, and in your ſtreight and large principles, till ye become all quite blinde, and ſtark drunk in your imaginations, reeling and ſtaggering, ſo that many poor people are even at their wits end, and have followed you ſo long, till their ſoules are even famiſhed, and they fallen into miſery. But glory to the Lord God of life, who hath cauſed light to ſhine out of darkneſſe, and out of obſcurity, by which the deceitfull veiles and coverings of the ſoul-murthering Miniſtry are made manifeſt.

And were thoſe ſavoury words for Thomas Ewins to ſay, It were fitter ſuch an idle huſwife were whipt, and ſent to Bridewell to worke, then to goe about rayling at people as ſhe did? Let ſhame cover his face for ever, when he looks back on his own words, which are ſo well like the words and deeds of the Miniſters of the Nation, which himſelfe calls the ſoul-murthering Miniſtry, that he which reads, may eaſily perceive them to agree, and that one and the ſame ſpirit leads and guides them all. And did not Thomas Ewins let flye at her in envy, when he ſpake ſuch words, and hath thus confeſt it, to his ſhame among thoſe that are not willing to joyn hand with the wicked, and to take part with evill doers: And for his ſaying that ſhe curſed and rayled, that is but the invented refuge of his lying ſpirit, for the words he ſets down as hers, are no ſuch things. And for his charging her to be idle, that is from the ſame root of lying, ſhe having been known to be diligent in an honeſt employment, and lives not by others labours, as do the ſoul-murthering Miniſters as he calls them, who preach for hire, and divine for money, and againſt thoſe that put not into their mouths, they prepare war: And take liberty to themſelves from their high places, to reproach, revile, ſlander and belye them that feare the Lord, and are obedient to Chriſt the light of the world: But if any who feel the burthen of the word of the Lord, and witneſſe it, as a fire in their bones, and being weary of holding it in, are made to pour it out againſt the ſoul-murthering Miniſtry, &c. For this, they muſt to the whip, to priſon, to Bridewell, &c. And in this Thomas Ewins is diſcovered: And for his ſaying, ô be aſhamed and confounded, poor deceived man, becauſe I ſaid, ſhe teſtified from the Lord: I ſay his own words are turned upon his own head, and to bear witneſſe in truth againſt his deceit, I call a teſtifying from the Lord: And it's apparent it reacht him, and his bottome was ſtirred up, to give forth ſuch filthy unſavoury words, more like a perſecuter, then a Miniſter of Chriſt; ſo that he may well bluſh, to write his own folly and confuſion, for me his words reach not.

But he would deviſe a thing of his own, and make a little Logick, as he calls it, to ſhew his skill, and to evade the thing in hand: And when he hath uttered his abhominable lyes, asks, is this good Logick? I ſay it is his own, and not being good, he may be aſhamed of it; for they that read his lines, may read his folly. He ſaith, in my letter I endeavour to parallel her with Paul, and her ſufferings with Pauls ſufferings, & him with Pauls perſecutors: All which is ſo notoriouſly falſe, and from the father of lyes, that were he not paſt feeling, a man would marvail how, without bluſhing, he can write ſuch plain lyes, and untruths, when nothing like ſuch a thing appears in my letter to him, as the Reader may ſee. In which letter I do not ſo much as once mention her name, much leſſe do I endeavour to parallel her with Paul, or her ſufferings with Pauls ſufferings: But that which I did was, to reprove Thomas Ewins for his unſavoury words and practices in oppoſing the truth, and them that come to witneſſe againſt his deceit, whom he threatned with Bridewell, with whipping, &c. And by his fruits I tryed him, according to the Scriptures, & found him out of the practice of the true Miniſters of Chriſt, and directly in the ſteps and practices of the enemies of Chriſt, and his Goſpel, and therefore plainly told him it was the Devill that caſt the Saints into priſon; It was wretched Pilate that ſcourged Jeſus: It was thoſe Maſters, whoſe gain came in by divination, joyning with the rude multitude, that carryed Paul and Silas before the Magiſtrates, and cauſed them to be beaten, and caſt into priſon; It was Jeſus that told his Diſciples they muſt be ſo uſed by the world, the generation of vipers, &c. It was Paul the able Miniſter of the Spirit, and not of the Letter, that proved himſelfe the Miniſter of God in patience, in tumults, in ſtripes, in impriſonments, &c. But it was Thomas Ewins a Miniſter of the letter, and not of the Spirit, that is, threatning the ſervants of God, & witneſſes of Jeſus, with ſtripes, with whips, & with Bridewel. Now let all that read, but honeſtly conſider, hovv from theſe expreſſions, and the like, a man vvho hath any fear of God vvithin him, can be ſo knovvingly wicked, as to affirme in print that I endeavour to compare her with Paul, and her ſufferings with his. And hovv vvofully (it is like) by vvicked art, he can corrupt the Scriptures, and bely the Prophets, and Apoſtles, and holy men of God that gave them forth, vvho are deceaſed, that dares to affirme things ſo directly falſe and untrue, as done and publiſhed by a man, vvhom he knovvs to be yet alive, and able enough to ſee and diſcover his vvickedneſſe. And hovv blinde, and like to fall into the ditch are all thoſe that vvill believe, or receive for truth all that comes from ſo falſe a ſpeaker, vvho, I might eaſily prove is far out of Pauls condition, vvho vvas a Miniſter of Chriſt, and Preacher of the Goſpel, and called to the vvork. But Thomas Ewins hath denyed that he is a Miniſter, either called, conſtituted, or ordained; And therefore is he no Preacher of the Goſpel. Paul vvas ſent to turn the Gentiles from darkneſſe to the light. But Thomas Ewins ſaith, to bid people turn to the light vvithin, is to cauſe them to ceaſe from believing in the perſon of Chriſt. And he is no Preacher of that, namely, to bid people turn to the light. Therefore is he no Preacher of the Goſpel.

Again, Paul and the Miniſters of Chriſt in meekneſſe inſtructed thoſe vvhich oppoſed themſelves. But Thomas Ewins, vvhen one came to oppoſe him in his deceit, ſaid, It were fitter ſuch an idle huſwife were whipt, and ſent to Bridewell. Paul vvent into the Temple and Synagogues, to declare againſt them that held up the Idols Temple and ſhadovvs, from vvhence he vvas haled out, impriſoned, and abuſed. But Thomas Ewins ſtands up in the chiefe place of the aſſembly, and Phariſee like he ſtands praying in the Idols Temple, and ſome that bear vvitneſſe againſt him, he threatneth vvith vvhips and Bridevvel; and ſome are haled out and impriſoned; for he confeſſeth, pag. 58. in the margin, that one is novv impriſoned for diſturbing him: Therefore Thomas Ewins and Paul are not alike.

Again, Paul vvas not ſent to baptize, but to preach the Goſpel, and to turn to the light. But Thomas Ewins doth either baptize, as he calls it, that is to ſay, waſh the outſide of the people in brooks and rivers, when the inſide is full of hypocriſie, deceit and wickedneſs, not being ſent, or elſe he was ſent to do it, and from the light doth hee turn. And of that Goſpel is he no Preacher, therefore no preacher of that Goſpel which Paul preached.

Again, it is the work of the Devil, the god of the World, to blind the minds of thoſe that belive not in the light, leſt the light of the glorious Goſpel of Chriſt ſhould ſhine unto them, and into their hearts, to give the knowledge of the glory of God. And Thomas Ewins is no Preacher of the light, but leſt the light which God commanded to ſhine out of darkneſs, ſhould ſhine into peoples hearts, to give the light of the knowledge of the glory of God in the face of Jeſus Chriſt, he labours hard to blind their minds with prejudice againſt the light, telling them, it is pernicious doctrine; they that preach it, ſhut up the Kingdom, and take people from believing in the perſon of Chriſt. Therefore is Thomas Ewins a Miniſter of Satan, and a Co-worker with the Devil, in blinding peoples minds, and turning them from the light.

And now all this being conſidered, will it be unequal for me to couple him with Ralph Farmer, though he would couple me with him, and ſay, he wondred that I and they, who are ſo different in other things, can all agree to caſt ſtones at him; which is a lye, for I joined not with Ralph Farmer, to caſt ſtones at him, whoſe blood-thirſty ſpirit I do deny, and with it have I no union, but in ſoberneſs and ſeriouſneſs I write the truth concerning him. But he asketh me if I be not joined a brother in bitterneſs with him, that is to ſay, R. F. I anſwer, nay, I am no brother in bitterneſs with him, but all brotherhood and affinity with that bitter, envious, bloody, perſecuting ſpirit, with which ye both are acted and ruled, I do utterly renounce and diſclaim, who in my meaſure have unity with that meek and gentle ſpirit, which with God is of great price, and therefore hated and perſecuted by Satans inſtruments; but I perceive there is ſomething in what I writ, that hath diſcovered his deceit, and he is much hurt, that his works of darkneſs are laid open. Surely there is an arrow that hath reacht the heart of the Kings enemie, he ſaith I writ a Letter to him, about a year ago, and now publiſhed it to the world in ſuch a ſubtile manner, as that he who reads my title page, would verily believe he were ſome dreadful Perſecutor. Alas poor man! how is he handled and troubled that his works of darkneſs are made manifeſt, and his skirts diſcovered? Oh! Had the deceit been hid, and the wicked perſecuting ſpirit been covered, he would have born it; but to have it publiſhed, that Paſſers by behold and take notice of it, this he likes not, but is ſorely troubled and wounded at it. And did he not, on this conſideration, leſt deceit ſhould be made manifeſt, conceal the anſwers to the Antiquaeries, but ſuffered them to be printed long time after he received the anſwers, as if no anſwer at all had been given to them. Poor blind man! he is of a large principle, and can bear with thoſe that think vain traditions ſufficient, and not differ from thoſe that are thorough paced in other things. But to be plainly and truly dealt withal, to have the deeds of darkneſs reproved and manifeſted not to daub, not to ſow pillows, not to cry peace to them that go on in their imaginations. But to reprove ſharply, to lay open the skirts of the Whore, to cry aloud, and not to ſpare, but declare againſt tranſgreſſion and ſin, and to reprove it in the gate. O this is accompted harſh, the falſe Prophet cannot endure it, it diſturbs his peace. This with him is not modeſt, but Ralph Farmer, who he confeſſeth, jerks, jeers, quibbles, and ſcoffs, and utters ſuch words, as he look upon to be the fruits of a frothy brain, and the product of a ſpleeniſh temper, which he ſaith, might better become the mouth of a Stage-player, then the pen of a Miniſter, is more modeſt then I. But how ſo? Why he doth not name me, one may read his words, and yet not know whom he meaneth; but ſaith he, you have named me, ye have laid me open, ye have publiſhed only name in your Frontiſpiece, which whoſo reads, will think I a 〈◊〉 a Perſecutor. Oh! how is he troubled at this, that deceit and wickedneſſe, ſhould be brought to day-light, and that they that go about to hide their work in the dark, ſhould be laid open. And this was the condition of his generation all along, they could not endure to have their deeds diſcovered; and therefore it was that the ſervants of God, who were ſent to bear witneſs againſt them, found ſuch hard and cruel meaſure, which he is now filling up, who have all one purſe, he hath caſt in his lot amongſt them, and if his councel be taken, one muſt to the whip, and another to the priſon, as he ſaith, for diſturbing him, and hath publiſhed it to his own ſhame, and what diſturbs him he hath manifeſted; but is not he an evil doer that hates the light, and will not bring his deeds to it to be tryed, leaſt the light ſhould reprove him, but he is no Preacher of the light. To which I ſay, the day hath manifeſted him and others, and no veil nor deceitful covering, can any longer hide them from the manifeſtation of the light, though they can bear with one another, even in thoſe things which his own words beſpeak quite contrary, and not differ, yet they who fear the Lord, cannot join with you, but; as the Lord calls them to it, muſt bear witneſs againſt you all, and the Lord is now gathering his people from amongſt you, and he is your friend, that deals plainly with you, and tells you the truth, though ye may account me your enemy for ſo doing, and ſay I have acted like Judas. But what have I done? Why, publiſhed your deceit openly, and diſcovered the skirts of the Whore, and now her children beſtir them to recover her veil, but all in vain, for all your veils of deceit muſt be pluckt off and naked muſt ye be, and open rebuke is better then ſecret love; and thoſe that deal uprightly cannot cry peace to the wicked. And ſeriouſly did I write, and was not immodeſt towards him, nor you, though ye have all vented out your ſelves againſt me, and bid • ne be aſhamed and confounded; but neither aſhamed, nor confounded am I, nor ſhall I be, for bearing witneſs to the truth, againſt all your deceit; and with Ralph Farmer, may Thomas Ewins be yoked or coupled, for he confeſſeth R. F. gave him the right hand of fellowſhip, and in his ſteps is he found, he in his light, and the other in his, the one ſtraight in his principles, and the other large in his, yet in this ye differ not: Ralph Farmer denies the light, and ſpeaks, and writes againſt it (which none of the Prophets, Apoſtles, or holy men of God ever did, but it was their glory, even that which was prepared before the face of all people, a light to lighten the Gentiles) and ſo doth Thomas Ewins: Ralph Farmer is found among that generation that preach for hire, and devine for money; and ſo is Thomas Ewins: Ralph Farmer ſtands praying in the Synagogues (which ſome call a Church) hath the chief place in the Aſſembly, and is called of men Maſter; and ſo it is with Thomas Ewins; ſome of thoſe that come to bear witneſs againſt Ralph Farmer, are impriſoned, ſent to Bridewel and cruelly whipt, and many ſtrips laid upon them, being the ſame uſage, that the Meſſengers and witneſſes of God in former ages received from the adulterous and wicked generation of ignorant, ſoul-murthering Teachers, Rulers and perſecutors; and one of thoſe that came to bear witneſs againſt Thomas Ewins, he confeſſeth is now in priſon; and he gives his judgement againſt another, that it was fitter ſuch an idle Huſwife were ſent to Bridewell and whipt, &c. But ſaith Thomas Ewins, I did it but once, upon which you conclude, I am no Miniſter of the Goſpel, but a perſecutor of the truth. I anſwer. And well I may, for he that is a perſecutor of the truth, is no Preacher of the Goſpel; and he that luſts after a thing, hath committed the thing in his heart, and out of the abundance of the heart the mouth ſpeaketh; and a clear fountain ſendeth not forth ſuch filthy ſtuff, but by ſuch fruits is the devouring wolfe known. And for that, that he pleads it was but once; I ſay, Cain killed his brother but once, Herod ſlew the innocent children but once, and Judas betrayed his Maſter but once, and yet ſin did ſo lye at their doors, that the juſt judgements and vengeance of the Lord, they could not eſcape.

Again, Ralph Farmer ſpeaks and writes againſt thoſe people called Quakers, whom he revile, ſlanders, and belies, and ſeeks occaſion to ſpeak evil of them, as was the manner of blood-thirſty perſecutors; and Thomas Ewins helps on with his ſtrength, and ſo doth his company. And ſomething it was, that he confeſſeth Ralph Farmer gave him the right hand of fellowſhip, and was ſatisfied in his call. By all which, and much more that might be ſaid, it is manifeſt that one and the ſelf ſame ſpirit guides them both, onely one hath a larger meaſure, and the other a ſtraighter, about which they need not differ. But however, as Pilate and Herod, in ſome things they do diſagree, and are at odds, yet in one are they joyned againſt the Lamb, who is the light, of which the ſervants of God do bear witneſs; and although their light hit not in every thing, yet are they joyned hand in hand againſt the true light; and although Thomas Ewins in word hath denied himſelf a Pariſh Miniſter, yet by his fruits is he manifeſted to be amongſt them, and of the ſame ſpirit with them, and the day hath diſcovered him, and ſufficiently is he proved in confuſion; and truly your covering is the Lord ripping off, and your skirts are diſcovered, and the mingled people in the midſt of Babylon, where are ſome misbaptized people, wanting light, to ſee right adminiſtrations, but think their Infant-baptiſm ſufficient. Others are thorough-paced Anabaptiſts, ſome walking in ſtraight principles, others in large, one thinking one thing, and another another, and yet you differ not. Now is not this child like the mother, and will not ſuch a ſon help to recover the veil, to cover his mothers skirts, that ye may all bear with one another in darkneſs, that your works may be hid? but the Lords wayes are not yours, and therefore muſt your skirts be laid open, and your heels made bare, for the year of the redeemed is come, and the glory of the Lord is ariſen upon his people, as in dayes of old. Therefore muſt Babylon, where the darkneſs and confuſion is, be troubled and recompenced; amongſt which your lot is now fall'n.

And for the anſwers to the 16. quaeries which I publiſhed, and he mentions, I own them, and not a word therein hath he diſproved, but tells me he might commend my wit in putting them forth after the man is dead. To which I ſay, its like he writes one thing, and thinks another, which with him may be an uſual practice. But how can I commend his honeſt dealing, upon a juſt ground, who had the anſwers delivered to him in writing, ſome moneths before the quaeries were publiſhed. And was that honeſt or commendable for him, to be the conveyer of 16. Antiquaeries to me, and in ſhort time received an anſwer from thoſe to whom the Antiquaeries were directed, and either conceal them himſelf from John Pendarvis, or elſe he neglect to take notice thereof, and in his book ſeveral moneths after, publiſhed the ſaid Antiquaeries by the name of quaeries, as if they had never been anſwered; now if he had not printed the quaeries, or printing them, had alſo printed the anſwers, and ſo had replyed thereto; or, if they could have diſproved them, it had been ſomething like men, but to print the one, and conceal the other, is ſo abſolutely foul and deceitful, that it was the cauſe of publiſhing thoſe anſwers, that he with all that were concerned in that deceit, might be manifeſted. And if Thomas Ewins will clear his fellow which is dead, he may, and then his own hypocriſie will the more appear. And whereas he confeſſeth thoſe quaeries were once anſwered by another, and pretends the anſwers agree not: And that if four more had anſwered them, they might perhaps have come as near in their anſwers, as ſixe of the Preachers of England might do, in their interpreting a place of Scripture: To this

I ſay, wherein do the anſwers differ, or how doth it appear that they agree not, for he manifeſts nothing of it: And ſince he could manifeſt nothing, why doth he give his tongue and his pen to ſlandering? But doth one anſwer build up that which another throws downe? or doth one confeſſe that which another denies? It's true, one anſwer may be larger then another, and good reafon, for there was ſomething in the Antiquaeries, which was leſt out, when they were printed by the name of Quaeries; and was not that a difference among themſelves, one while to ſend them by the name of Antiquaeries, and after they were ſo anſwered, to print them by the name of Quaeries. Beſides, did Matthew, Marke, Luke, and John differ, and not agree? and therefore reproveable by him, becauſe of the thing of which they all declare, they uſe not one and the ſelf-ſame words, and no more, but one is larger in his Declaration then another: And whereas he ſeemeth to compare the Antiquaeries to the Scripture, and the anſwers to the meaning or interpretation the Prieſt put thereon, I ſay, his compariſon will not hold; for the Antiquaeries, in which were lyes and deceit, are not to be compared to the Scriptures of truth: And if he be not wilfully blinde and ignorant, he may ſee his own confuſion, and his companions, who are of differing principles, as much as is betwixt ſtreight and broad, and yet, ſaith he, we differ not; and yet himſelfe would ſlander others in ſecret for differing, but no wayes makes it appeare wherein. And ſo in this, as well as in other of his works, hath he manifeſted his owne folly, and all the ſaid anſwers ſtand uncontrolled by him in the leaſt.

But why appears he (in pag. 44. & 63.) aſhamed of his call by thoſe called a Church? and ſaith, he (that is, Ralph Farmer) dealt diſ-ingenuouſly in telling how they ſent for him out of Wales, &c. when he knew he was ſent for by the Mayor, ſome Aldermen, many of the Councill, and other Gentlemen and Commiſſioners of the City of Briſtoll? For were he not blinde, he might be ſilent, and not have declined his Call by thoſe himſelf calls a Church, and claimed it from the powers of the earth, who in the gainſaying generation are found, from whom the ſervants of God, who beare teſtimony to his name, and in his power are ſent and moved to declare againſt the abhominations and falſe worſhips of the times, have and do receive the like meaſure now, as the Prophets and Miniſters of the Lord in former ages did from the Rulers and falſe worſhippers of their times, when of the Lord they were ſent and moved to declare againſt the ſame. And what friends to the Goſpel and power of godlineſſe, the generality of thoſe aforeſaid have been, is not unknown, vvho in their ſeveral dayes appeared as bad as they durſt, under the powers that controlled them, perſecuting not onely the life and power of godlineſſe, but even the forme of it alſo; a more particular accompt whereof, in due ſeaſon may be given as occaſion is miniſtred, to the ſhame and everlaſting contempt of the perſecutors, whoſe names muſt rot.

1641 1642But can it be forgotten, how they in former dayes, perſecuted, impriſoned, indicted, arraigned, and bound to good behaviour, the people called Puritans and Sectaries, for religious meetings, which they called Conventicles, and for opening ſhops upon Popiſh Holy-dayes, which themſelves popiſhly idolized, and ſuffered Ryots, Tumults, and Inſurrections to be made upon the people, who then were up ſtirred to bear teſtimony againſt thoſe abhominations. And how wickedly fierce and cruell they were in the time of the late Wars, perſecuting, impriſoning, and deſtroying the lives, liberties and eſtates or thoſe called flound-heads, contriving and impoſing pernicious oaths upon the people, to enſnare the innocent, as by their own Record it may appear, which if any through tenderneſſe refuſed, how crully they were perſecuted and tormented, is not eaſily forgotten, And although for a ſeaſon, the people of God were delivered from the jawes of the oppreſſor • , and the oppreſſed ruled over them yet ſince, by the change of times, wickedneſſe is exalted, and opportunity is adminiſtred for the oppreſſors to appear, how ſoon, and how zealouſly are they acting (as before) againſt an innocent people, who feare the Lord, and in obedience to him cannot how to their wills and luſts, but as they are moved of the Lord do declare his Counſell and aſſured judgements againſt falſe worſhips, and worſhippers, and other abhominations, bearing true teſtimony for the name of the Lord, againſt it •• ld the world that the works thereof are evill, yet how cruelly they have for this perſecuted them, under the name of Quakers, as formerly they did under the name of Round-heads, Puritans, and Sectaries, is not forgotten, nor the numbers that have been impriſoned to ſatisfie their wills and luſts, when no lavv of the Nation vvas broken, nay, nor the ſhedding the righteous blood of ſeverall of them, by cruel whippings in their Priſon houſes, &c. like the enemies of God in former ages, Who eate up the Lords people as bread, and accounted them as ſheep for the ſlaughter.

And whoſe Miniſter then is he like to be, who by ſuch a generation is ſent to preach a Goſpel? And whoſe ſervant is he like to prove, that glories in his Call by ſuch a people? And where is his rule or example for this, except in Balaam the falſe Prophet and Diviner, vvho erring from the Spirit, by vvhich he ſavv the goodly Tents of Jacob and bleſſed Iſrael, being ſent for by the Rulers of Moab the enemy of God for the love of promotion, the revvard of divination, and the vvages of iniquiry, out of ſeverall high places, endeavoured to curſe the people vvhom God had bleſſed.

And vvhereas he declares his conſenting to, and helping on the accuſations, vvhich he cals admonitions ſent to me and others. I ſay. Alas poor man! hovv vvilling is Diotrephes to have pr • -eminence, and therefore meddles in things in vvhich he is not concerned, prating againſt us vvith malicious vvords, not receiving the Saints, but forbidding them that vvould. And according to your ovvn principles, vvhat hath he to do in conſenting to, or helping on admonitions in the Independent Church (ſo called) in Briſtoll? vvho is himſelf an Anabaptiſt, and a member (as he ſaith) of another Church in London, and vvas never admitted a member by thoſe of Briſtoll, onely by them vvas ſent for, to preach for hire: And by the Mayor, ſome Aldermen, Councellors, Gentlemen, and Commiſſioners (as he calls them) had the revvard of Divination promiſed, vvhich (as I remember) vvas a 100 l. or 120 l. a year vvith promotion to the honour of a publique Lecture ſo called, in the middle of the City. But (I ſay) what hath this man to do (being a meer hireling, and never admitted, nor received a member) to trouble himſelf, in helping on accuſations againſt • hoſe who have denyed him, and never approved his carnall obſervations, nor large principles, only like Balaam his elder brother, being ſent for as aforeſaid; hath a minde to comply with the Rulers of Moab, in curſing thoſe whom God hath altogether bleſſed: And bleſſed ſhall they be of the Lord, whoſe living preſence they know and feel in the midſt of them: And neither the Rulers of Moab, nor all the falſe Prophets in Briſtoll nor England ſhall, be able to reverſe it; and this may you all know in the day wherein ye will deſive to ay • the death of the righteous, and that your latter end may be like thens.

And whereas he tells of many who can ſay, the Lord is with his Miniſtry, comforting, refreſhings and quickning their ſouls &c. I ſay, the blinde may lead the blinde till they all fall into the ditch. But how can it be that the Lord is with his Miniſtry, who himſelf is no Miniſter, as he hath confeſt? And how can there be comforting and refreſhing adminiſtred, from him who hath not received the Spirit to comfort and chear drooping ſouls, and fill them with refreſhment, as he gives it under his hand? But this I ſay, I knew many poor ſouls who (before he came) had ſome ſenſibleneſs of their conditions moving in them, by which they began to be awakened out of that ſecurity and deceit, in which they had been a • eaſe, who after they had ſuckt in and embraced his deceit, he dawbing them with untempered motter, ſtrengthning the hands of evill doers, by promiſing them peace, healing the hurt of the people lightly, crying peace, peace, to them, while they walk in the imaginations of their hearts, perſwading them to believe lyes, and that their ſins are pardoned, forgiven and blotted out, when their lives and converſations declare the contrary, quenching and grieving the good ſpirit of God, and crucifying afreſh the Son of God, who is the faithfull and true witneſſe, who is come and doth convince the world of ſin, and bears true teſtimony within againſt all ungodlineſſe and unrighteouſneſs of men, which by him was called the temptations of Satan. I ſay, after this wofull Doctrine came to be received and embraced, they again fell aſleep in ignorance and ſecurity, and now live in pleaſure and much wantonneſſe, whoſe laſt eſtate is worſe then the firſt. And this is for ſome amongſt you to obſerve for your good.

And how well might he ſave his labour in many pages, in which he ſo vainly boaſts and commends himſelfe for a Preacher and publiſher of the glorious Goſpel, that needs no proof of man, &c. And the many hundreds that can ſay, the Lord is with his Miniſtry, &c. I ſay, how well might he be ſilent in this his own commendations, who preſently gives it under his hand, that he much queſtions whether he hath received the Spirit of the New Teſtament, to open and reveal the myſteries of the Kingdome, which to the Saints is given to know. For that Goſpel which the Miniſters of Chriſt did, and do preach, and is indeed glorious, is the Goſpel of the Kingdom, and that Goſpel was and is a myſtery hid from ages and generations, but was and is manifeſted and revealed to them by the Spirit; which Spirit he having not received, the myſteries of the Kingdome, and of the Goſpel thereof, to him are not opened, but are hid, as it was from ages and generations paſt. And then (poor man!) what hath he to preach, or to miniſter; or with what can he quicken, comfort and refreſh poor ſouls, and turn them to God, as he ſpeaks? Well may he feed them with aſhes, winde and confuſion, with lying viſions, with a viſion of his own heart. And by a ſpirit of Divination, may he cauſe them to erre from the right way like Balaam. But with the bread of life, the immortall food, the power of God, the life and quickning of the Spirit, the hidden myſteries of the Goſpel, in which the glory of God is manifeſted, he is not intruſted, neither of it can he at all miniſter, to whom it is hid, and not opened, nor revealed. And are not all thoſe blinde, and like to fall into the ditch, that are led by ſuch a guide? expecting to receive joy, peace, eſtabliſhment, comfort, refreſhment from him, who is out of it all, can do nothing vvell, but is dry, barren and empty, in the pollution and defilement, not purged, cleanſed, nor ſanctified, nor adorned with ſpirituall gifts, but is himſelfe out of it all, and gives it under his hand that it is ſo? And how dares he ſay, his record is on high, and that many ſoules that lay weltring in their blood of ignorance before he came, are now turned to God: For although the children of the night, and of darkneſſe may flatter, and pleaſe themſelves in their imaginations and lying viſions, yet how can he be an inſtrument to turn ſouls to God, who (himſelfe) is out of all (&c. as is before mentioned) and can do nothing well, nor knows that God, to whom he pretends to turn ſouls, for God is light, and in him is no darkneſſe at all; and thoſe that turn ſouls to God, turn them to the light, for God is light, but of this is he no Preacher, but accounts it pernicious doctrine to bid people turn to the light.

And whereas he ſaith (page 59.) it is his daily care and work to preach the Kingdome of God freely to ſinners, and the Lord Jeſus Chriſt as the vvay to the Kingdome, and to invite and encourage poor ſoules to come into it, I ſay, his ignorance both of the Kingdome of God, and of Chriſt the light which is the way, is ſeen and comprehended: For the Kingdome of God cometh not with obſervation, but ſaith Chriſt (who is the true light, and the vvay to the Kingdome) the Kingdome of God is within you, and in his Kingdome he is, vvho is light; and he that is the vvay, and the truth, the ſame is the light, that enlightneth every man that cometh into the world: And all that are invited and encouraged to come into the Kingdome, are invited and encouraged to come into it vvhere it is, and that is within, and not in outvvard obſervations; and thoſe that are encouraged to vvalk in the vvay that leadeth into the Kingdom, are encouraged to receive and vvalk in the light, vvhich is the vvay, Chriſt Jeſus, the light of the vvorld; and ſo all that preach the Kingdome of God, preach it vvithin, and all that ever preached Chriſt, the vvay to the Kingdome, preached the light, for he is the true light. But againſt all this hath Thomas Ewins declared, not only his ignorance, but alſo his enmity, and ſaith, to bid people turn to the light vvithin, is pernicious Doctrine, of it is he no Preacher, and thoſe that preach this Doctrine, do ſhut up the Kingdome againſt themſelves and others. Alas, poor blinde man! vvhat a pittiful thing (of a Preacher) is he, vvhoſe eye is ſo utterly darkned and made blinde, by the god of the World, to vvhom he turns, or vvith vvhom he keeps multitudes of ſouls, that novv the day is ſo much appeared, he cannot ſee, but is groping as in the night, vvearying himſelf in his imaginations, ſtumbling at the light, which is his condemnation; but the glory of Gods Iſrael, vvho receive, and believe in the ſame.

And whereas he ſaith, he preacheth that Goſpel of glad tydings, which Chriſt gave Commandment to be preached to all Nations, in which the everlaſting love and good Will of God in Chriſt is declared to loſt ſinners, I ſay, that Goſpel, of which the Apoſtles of Chriſt were not aſhamed, is the power of God to ſalvation, to all that receive his love, and believe in the light; but againſt all that walk after the fleſh, according to the courſe of this world, in the imaginations of their hearts, not believing in the light, nor to it are obedient, but hold the truth of God in unrighteouſneſs, the wrath of God is revealed, and thorough the Goſpel which is the power of God, is tribulation and anguiſh miniſtred to every ſoul that doth evil, and againſt all ungodlineſs and unrighteouſneſs of men, and the Goſpel of the grace of God teacheth to deny it, which Goſpel according to the Commandement of Chriſt, is now preached, not onely thoroughout this Nation of England, and the domions thereof, but in moſt or all other Nations, I know in the world; ſo that the chief Cities and Seats of the Pope and Turk are not exempted; and the Miniſters thereof have not loved their lives unto the death, nor accompted any thing too dear, or too much to ſuffer, ſo they may but finiſh their teſtimony, and the Miniſtry which by God is committed to them for the Elects ſake, and from other Heathens do they receive the like meaſure abroad, as they do from their own Country-men at home, and account it not grievous to ſuffer for the name of Jeſus, whilſt the Miniſters of Satan that work deceitfully, deſtroying ſouls for diſhoneſt gain, are at eaſe in their wealthy Pariſhes and Lectures, living in pleaſure and idleneſs, not ſerving the Lord, but their own bellies, and by pleaſing words deceive the ſouls of the ſimple, ſpeaking evil of that they underſtand not, perſecuting the truth, and evilly entreating the Meſſengers thereof, for which they muſt give an accompt.

And for what he ſpeaks of Mary Prince (which he calls Mrs. Prince) accuſing her of envy, hypocriſie, railing, reproaching, jeering, ſcoffing, &c. I ſay, Alas! poor man, why had he not firſt pulled the beam out of his own eye, before he had ſought motes in anothers eye; for, Mary Prince, for many years paſt hath had, and ſtill hath ſo large a witneſs, not onely in his own conſcience, but in the conſciences of many other her enemies, of her meek, ſober, and good converſation, beyond many, which he himſelf accompts the people of God, that I need not ſay a word in her behalf, but let wickedneſs be upon the head of the wicked and falſe accuſer.

But for what is ſhe accuſed (as aforeſaid?) why, for this, namely bearing true teſtimony againſt his deceit, and (as he ſaith) called to the people at his Lecture, and bid them beware of him, for ſhe had heard him ſay, that he had not the Spirit of God. To which I ſay, I never read of any of the Miniſters of Chriſt that were owners of a thing called a Lecture, but why doth he call it his Lecture, but becauſe for hire he preacheth it, and ſo the hire of about 24 l. a year, being his, he calls it his Lecture? But was it not good counſel ſhe gave the people? namely, to beware of him, that by him they might not be deceived. Let the Reader, but conſider and juſtly weigh what himſelf gives forth, from pag. 51. to pag. 55. and he may eaſily ſee how needful and neceſſary it was, for her that knew him well, to give ſuch warning, being thereunto moved; for if a man will take upon him to be a Preacher and a leader of others, who hath not received the Spirit of God, to open and reveal the myſteries of the kingdom of God, nor to comfort & refreſh drooping ſouls, nor to ſtrengthen and encourage them with boldneſs to do and ſuffer for God, to purge, purifie, cleanſe, ſanctifie and make them holy and fruitful, and grow in grace, and fill them with meekneſs and love, and make them ſpiritual, and unite them together, and to adorn them with ſpiritual gifts and grace; nor to fill them with a ſpirit of faith and prayer; yea, if he hath not received that ſpirit, without which he can do nothing well; how exceeding needful is it that people be warned thereof? and how great is the love of the Lord, in giving them warning in time? for what can any ſoul receive from ſuch a blind, unholy, unſanctified Miniſtry that can do nothing well except it be by it to be led into the ditch and cauſed to wander in the dark and blind paths of deceit and deluſion towards death and deſtruction, which is your own words to the Reader. And if Thomas Ewins be not the man whoſe condition this is, and hath publiſhed himſelf ſo under his own hand, let the ſober Reader judg; and ſo Mary Prince is clear of the blood of them that received not warning, and Thomas Ewins his accuſations turn heavily on his own head, but her they cannot reach, who hath delivered her own ſoul, by giving them warning.

And whereas he ſaith, I tell in my Letter, I was warned from inviſible lights to beware of him, and that by viſible light he diſcerned his ſpeaking was but little acceptable to me and others, after he began to oppoſe, though before he was the excellenteſt man that ever I met with.

I ſay, what high and excellent thoughts he had of himſelf, may be perceived, and becauſe he accounted himſelf ſo excellent, 'tis like he perſwades himſelf, that I accounted him ſo too, in which he is miſtaken; for, I was ſo far from it, that himſelf declares that his ſpeaking had ſo little acceptation with me and others, that we were obſerved often to go out of the meeting when he was to ſpeak, which is an abſolute lye too, though by reaſon of his flattering, daubing and deceit, there might be cauſe enough, and grief it is to ſee men of corrupt minds to oppoſe the truth. And for ſeveral years, his preaching and devining, to me appeared ſo dry and empty, like other of the worlds Teachers, that is was truly a grief and burthen to me to ſit under it. And for what he ſpeaks of my ſaying I was warned from inviſible lights to beware of him, it is a viſible lye, in which he is too much exerciſed, and no ſuch word was publiſhed by me, but that I was long ſince warned from inviſible ſights or manifeſtations, to beware of him is true; ſomething of whoſe woful condition was then manifeſted, and may be accompliſhed, towards which he haſtens apace. But his enmity and hatred againſt the light, (which is the glory of Gods Iſrael is ſuch) that he cannot but belye it. And to him I ſay, that which God hath prepared before the face of all people, a light to lighten the Gentiles, hath diſcovered and manifeſted him no Preacher, nor Miniſter of Chriſt, but a perſecutor of the life and power of God. And in the day of his diſtreſs and anguiſh, which is coming from afar, in which the men of war ſhall not find their hands, but weep bitterly, in which the ſtrong ſhall be as tow, and all hands be weak, and all knees be feeble, and all faces gather paleneſs, in which our God ſhall roar out of Sion, and utter his terrible voice from his holy Temple, before which all the earth ſhall tremble, in which the Lords ſalvation ſhall be manifeſted for his people, in the deſtruction of all his enemies; I ſay, in that day, which is at hand, and as a deſtruction from the Almighty cometh, ſhall he ſee and know that by the ſame ſpirit of Propheſie, which was of old, in the Prophets and holy men, and promiſed in this day to be poured out upon ſons and daughters, is hi • condition ſeen and known, and of it hath he been truly warned. And that it is not for nought, that the Lord hath ſent his ſervants, in his dread and power to warn the wicked, though they turn not from their wicked wayes. And alſo that it is not for nought that thoſe ſervants of the Lord, that ſtands in his counſel and receive his will (from whom God hides not the things he is about to do in the world) have not loved their lives unto the death, but given their backs to the ſmiters, and their cheeks to them that pull of the hair, nor hid themſelves from ſhame and ſuffering, for their reward is before them, and their God is with them, whoſe acceptable day to them is manifeſted, though the Aegyptians cannot ſee it, glory to his name for evermore.

And whereas he tells of his ſucceſs and proſperouſneſs in his work, and the large room he hath got in the peoples hearts ſince I left him, and the uſe he is of to the deſolate Church.

I ſay, in his work of deceiving ſouls doth he proſper among you, more then whilſt I was there to withſtand his daubing work, who now leads captive a company of ſilly people, laden with ſins and luſts enough, who hath none to withſtand him, or tell how long; and woe for you was the day, in which the Lord left you to ſuch a guide, in whoſe hearts, that which makes deſolate hath room enough, and is of uſe to lead on towards perdition, which is the work of that which is neither called, conſtituted, nor ordained to miniſter for God.

And now Thomas Ewins, whereas in thy concluſion, thou ſayeſt thou expecteſt many ſharp arrows of bitter words to be ſhot at thee, both by me and others, and that thou mattereſt it not much, having written in plainneſs words of truth and ſoberneſs, rather for vindication of the truth, then of thy ſelf, &c.

I ſay, Thou haſt ſorely miſt in both, and haſt written lyes, falſhood and confuſion, as is plainly proved, to thy own ſhame, and for it muſt thou come to judgement and no veil of deceit can hide or cover thee: And that which I do, is plainly to lay it open, and manifeſt it, that thou mayeſt bluſh and be aſha • ed, without ſhooting ſharp arrows of bitter words againſt thee, that being the practice of the men of thy generation, the ſoul-murthering Miniſtry, of which thou declareſt, who do not only ſpeak bitter words, but alſo act cruel actions againſt the innocent, and thou helpeſt it on; ſo that if thy counſel were taken, ſome muſt to the whip, ſome into priſon and into Bridewel for teſtifying againſt vain and deceitfull worſhips, which thou canſt not prove to be according to the Scriptures, but are traditions of men. And indeed you are plainly manifeſt to be not onely out of the power of godlineſſe, but alſo out of the true forme in which the Saints were. One ſort following your ſtrait principles, and another your large, till ye become drunk in your imaginations, and have quite loſt the right way, ſetting up your own inventions, which the Lord our light and life is come to diſcover, deſtroy and confound, glory and honour to his name for evermore: And with thy flattering ſeverall perſons that little regard thee, and the badneſſe of thy ſpirit therein appearing, I ſhall not meddle, nor yet declare how much thou conteſt under the black ſpirit of Ralph Farmer. But as brethren in wickedneſſe and lying I ſhall leave you together.

Onely I muſt a little correct Ralph Farmer, whoſe book entituled The Impoſtor dethroned, &c. I have ſeen, and part thereof have read, and finde it ſo like the former, that a man might wonder how you that differ ſo much in ſome things, (being in your ſtreight and large principles, and various lights) ſhould agree ſo well in the works of darkneſs to oppoſe the true light, but that ye all having given heed to the ſame lying ſpirit, in your diſtempered humorous bodies, are by it led in the ſelf-ſame way of lying, deceit and wickedneſs, which is the Devils work. And although I am not willing to trouble my ſelfe much with the filthy ſpirit of that worthleſſe man, nor to take into the loathſome channell of his monſtrous birth. Yet ſeeing how abhominably filthy, wicked, and impudent he is in the buſineſſe of Conſtant Jeſſops removing out of the Pariſh of Nicholas, in which I know he was a chief Actor or Sollicitor; notwithſtanding by ſhameleſs lying in his foreſaid book, he labours to cover his deceit, and excuſe himſelfe, I cannot let it paſſe; but (for the information of all thoſe that are concerned therein, who can believe and receive truth, and for the manifeſting the wofull deceit, and falſe-heartedneſs of this loathſom man) declare, that notwithſtanding he there affirmes, that all he ſpake to me of that buſineſs was, that the oppoſition in publique was not fit to be ſuffered to hinder a ſettlement, and to alienate mens affections, &c. And that this was occaſional by his coming to my houſe, and ſtaying for the coming in of Mr. Cradock (as he called him) who (he was informed) lodged there, and that what he ſpake had reſpect to another brother as well as to Mr. Jeſſop, he ſaith, of whoſe caſting out he did not know, nor had any hand in one way or other, by writing, ſpeaking, or ſuggeſtion to any perſon whatſoever; and that outing and baniſhing from the City was ſo far from his expectation, and ſeemed to him ſo rigorous, that he publiquely taxed and declared againſt it, and that he never ſpake with me at any time after that occaſionall diſcourſe aforeſaid, which ſaith he, was before Mr. Jeſſop preached that Sermon, for which he was caſt out: And that he never uſed that argument to me, that till Mr. Jeſſop was removed the City would not be in quiet, &c. Yet after Conſtant Jeſſop had preached that Sermon for which he was caſt out, and after the Committee (of which I was a member) had queſtioned the ſame; and after the buſineſſe had there lyen ſtill a while, and little or nothing done in it, by reaſon of his many friends therein that pleaded his excuſe, did Ralph Farmer come to my houſe, and (after his wonted complement ſet his back againſt my Cheſt, and looking hard upon me, ſaid to this effect, Mr. Holliſter, what do you intend to do? To which I replying to this effect, what do I intend to do; why? what's the matter? why (ſaid he) about Mr. Jeſſop: To which I replying to this effect, what have I to do with Mr. Jeſſop? he ſaid he heard I lay ſtill, and did not proſecute him, or words to that purpoſe. To which I replying that I was no proſecutor of him, neither did I hear him. But if any man had ought whereof to accuſe him, and brought it before the Committee when I was preſent, it was like I might do what was juſt, or as became me, or to that effect. With which he not being pleaſed, uſed many words to provoke and ſtir me up againſt Conſtant Jeſſop, and at length, ſomething paſſionately or zealouſly ſaid theſe very words (or to the ſame effect) Mr. Holliſter, I ſhall ſeriouſly tell you my judgement: If you neglect to take the advantage of this preſent opportunity for caſting him out, I profeſs we are never like to have peace nor quiet in the City: And in many other words declared againſt his Presbyterian ſpirit, and the bitterneſſe of it, and ſpake of his ſubtilty, by reaſon whereof another opportunity might not be gained, if this was loſt, with much more of like nature: So that I may truly ſay, that to my knowledge, I was not ſo much, nor ſo earneſtly preſt and ſollicited by any other man whatſoever againſt Conſtant Jeſſop, as I was by this falſ hearted and deceitfull man, though he is ſo impudent and void of ſhame to deny it, and publiſh it as aforeſaid. And I ſay again, all this was after Conſtant Jeſſop had preached that Sermon for which he was caſt out, and not before, as he falſly pretends, neither do I know nor can believe he had any other buſineſs in the world to me, at that time, but only to endeavour to provoke and ſtir me up againſt his brother, that he might be caſt out: And that what he ſpeaks of his coming and ſtaying for Walter Cradock, is abſolutely falſe; for in many years together he lodged not at my houſe, but at the Governors, and elſe-where. Neither can I remember or do think that at that time he ſpake a word to me againſt any other of his brethren beſides Conſtant Jeſſop, againſt whom his ſole buſineſſe was, thinking him not proſecuted vigrouſly enough. And of this his coming to my houſe, and ſpeaking as aforeſaid, or to the ſame effect, other ſufficient teſtimony that then were preſent, and heard, and obſerved it may be produced: And what I have ſaid, is true in ſubſtance, and (as near as I can remember) in words and ſyllables. And it's true, that when the effect of his own ſolicitation vvas accompliſhed in his brothers remove, (I was informed) before the people he declared againſt it, as if he vvere innocent, and had been no actor againſt him, vvhich to me appeared ſo loathſome a piece of hypocriſie, deceit, and double-dealing, that I durſt never truſt him ſince, but have declared againſt him, and to ſeverall of his acquaintance manifeſted much of the ſubſtance of what is here publiſhed.

But whether Ralph Farmer knowing himſelfe (in compariſon of Conſtant Jeſſop) ſo inconſiderable, that till he was removed, himſelfe had no hopes of preferment by that generation, did more ſecretly endeavour his caſting out, and when it was done, declared againſt it, that he might not be ſuſpected by his friends and people; but with the more eaſe might obtain his place, I ſhall not determine, but leave it to the witneſſe of God to manifeſt, though time hath pretty well manifeſted him, to all that are not blinde. And ſo far was it ſeen before, that Conſtant Jeſſop himſelfe before he was caſt out; being in company with ſome of the Pariſh, and ſpeaking of the buſineſſe in hand, told them he feared that his place would be farmed over his head, meaning (as he expreſt himſelfe) that Farmer would get it from him. And of this his friend Thomas Bub (among others) may inform him; and all this I ſuppoſe was about the time, in which (he tells the world) ſome of our powers were ſo great, that the life and death of mens preferments lay in our hands: And ſo it's like, for preferment, ſake he did it, for which alſo, whiles he thought our power ſo great, he had a minde to be one with us then called Independents: And therefore at another time applyed himſelfe to me, telling me he was convinced of the neceſſity of being in a Church-way, and propounded his deſire both for himſelfe and his people (which to himſelfe he had gathered) to joyne with us, and make but one Church, provided, as he ſaid, that we would conſent to the compleating it with officers, in which he ſpake ſo much that I perceived he ſought for preferment among us, after which he had laboured elſe-where in vain, And therefore told him how vain it was for him to effect ſuch a thing from us, who (I thought) vvere ſo far from it, that before he could be accepted as a member, ſatisfaction would be required touching his leaving a Church (ſo called) in Canterbury, &c. By which (its like) he ſaw ſuch little hopes of preferment for him, through my hands, that I heard no more of him about the buſineſs. But having obtained the end of his ſollicitation, in his brothers remove, he applyes himſelfe both to his place and people; and when, by the change of times, vile men were exalted, he rode over both, and conquered it as his own, and now calls it his, and ſo is become a blinde guide to thoſe called Presbyterians, and an enraged enemy to thoſe with whom under a cloak of Religion, for the ſake of preferment, he aſſayed to joyn, whiles as he ſaith, the life and death of it lay in their hands. But, ſaith he, one of the Congregation told him, if he would be one of the Congregation, he might be choſen Paſtor, and that ſhe was told, if he might be choſen Paſtor, he would joyn with them, which it's like, made the man very confident of the buſineſs, and was the end of his foreſaid propoſition to me, notwithſtandinng all his feigned deceitfull pretences to the contrary, a thing ſo common and uſual with that generation of hirelings, that who is it that may not ſee it. But were they not wofully blinde that could entertain the leaſt thought of chooſing ſo pittifull a piece of ignorance, confuſion & ambition, as Ralph Farmer, to be their guide, who had before proclaimed himſelf not able to preach for want of Books? & told the people he could but expound till they came: And was it not my croſſing of him in his ambitious thoughts, and deſires, that filled his heart vvith poyſon and rage, vvhich he poureth forth in ſo many corners, though in neither of his books hath he found vvherevvith to hit me. But all his lyes, ſlanders, and falſe accuſations, being as light as vanity, and not vvorth the mentioning, do I trample upon. And ſurely woe were me, if ſuch a man as he (a worſe than which is rarely found) ſpake well of me.

But why doth he ſo much reproach, belye, and abuſe me for being a member of the little Parliament? Doth he not know how honourably Oliver Cromwell declared them in his ſpeech in the Councel Chamber? And why is he ſo envious, that my ſelf, with others were ſo truly ſerviceable there to our generation, according to the will of God, with our Bibles in our hands, and were willing to ſpend and be ſpent in the ſervice of our Countrey, not ſeeking our ſelves, but the eaſe and profit of the people? and did not, like other Governours, eate the bread of the people, nor were at all chargeable unto them, read Neh. 5.14, 15. For he might know, that the memory of the juſt will be bleſſed. when the name of the wicked (hireling Prieſthood) ſhall rot: For a ſpirit of Juſtice and Government was God powring ſorth upon that Aſſembly, which made unclean ſpirits, and devouring beaſts that live upon the prey and ſpoyl of others, to tremble; of which he, its like, was not unſenſible; And had they ſate but a little longer, it's like the Land had been cleanſed of ſuch, and the people delivered from many ſore and heavy yokes of bondage and ſlavery under which they have been held for ages and generations paſt, by Popes, Biſhops, proud domineering Prieſts, and other Tyrants; and England had known a day, in which there had not been a Diviner, a falſe Trophet, a pariſh Prieſt, a Hireling Shepherd, a cruell Beaſt, a devouring Wolfe, nor an unclean ſpirit left in the Land, guarded with a law, to deſtroy ſouls for diſhoneſt gain, to rob the poor, the widow, and the fatherleſſe, and fill the priſons with innocent men, as they do at this day. But a howling of the Shepheards had been heard, whoſe pride and glory had been ſpoyled, and a year of rejoycing to the people had it been, in which no devouring beaſt had been permitted to live by the ſweat of their brows, not to devour the fruit of their labours; but every man in quietneſſe & peace preſerved under his onw Vine and Fig-tree to fit, without feare of impriſoning their perſons, and ruinating their families, and eſtates, to ſatisfie the beaſtly luſt of the devouring Prieſts, who like greedy Dogs can never have enough. But to the everlaſting ſhame of their profeſſion to all generations for ever, have occaſioned more juſt and innocent men to ſuffer, and to be caſt into priſons, and holes, for not ſatisfying their filthy deſires, than is by all the reſt of the Pariſh beſides. To whom be it known, that though Joſeph; liberties and priviledges, by the unrighteous are betrayed, and he through envy be ſold into Aegypt, and by the Aegyptians be falſely accuſed, impriſoned and abuſed, yet is he a fruitful bough by the Well, his branches run on the wall, his enemies muſt ſerve him, and all his brethren how before him, and over all the Aegyptian Task maſters, Magicians, Sorcerers, and oppreſſors muſt he be Ruler, whoſe bow abides in ſtrength, and whoſe Fathers bleſsings have prevailed above the bleſſings of his Progenitors, unto the uttermoſt bounds of the everlaſting Hills; he that readeth let him underſtand.

But why is he like the troubled Sea that cannot reſt, but caſts up his mire and dirt at me in particular, as a member of that Aſſembly, he might know I did not there baſely ſeek my ſelf, like the men of his generation, with the receipt of many thouſands of pounds, as the Parliament records make it appear; neither was I baſely ſervile to the wills and luſts of men, for preferments ſake, neither by fear nor flattery, love not hatred, ſavour nor frowns, nor any other baſe ends whatſoever, was I prevailed upon, to betray the cauſe of God, and ſell my Countreys birth right and priviledges for nought, nor to enſlave my Countrey-men and poſterity for ever, to the arbitrary wills and luſts of any, but as an Engliſh Parliament man did I ſtand, for the juſt rights and priviledges of the people, and a teſtimony for them did bear againſt the tyranny and oppreſſions of Prieſts, Rulers and other Tyrants, and that abominable monſter of conſolidation (to the wrong and oppreſſion of the people, and the breach of the priviledges and Charter of Briſtol, to fill the purſes, and ſatisfie the luſts of Ralph Farmer and John Knowles, whoſe hire already, its like, exceeds the Biſhops in come) I did not promote.

And why doth he ſo wickedly accuſe me of pride and ſtrutting, like Nebuchadnezzar, in an Airy Kingdom, foming out the ſhameful filth, of his polluted heart, thinking to defile me with his lyes and ſlanders. But that the fool hath ſaid in his heart, that there is no God, and being corrupt doth do abhominably, and ſaith, God ſeeth it not, for he that takes the mighty from their ſeats, and reſiſts the proud, ſetting them at a diſtance, hath reſpect to the humble, and exalteth them of low degree. And is it not known I neither ſought nor deſired great things, nor places for my ſelf, but free to ſerve my generation, in place accounted by men leaſt honourable, and was ſorely grieved when tydings came, that I was choſen to ſit in Parliament; and truly may I ſay, in more then an ordinary croſs I went. But the Scripture words were heavy upon me, viz. Thou therefore, ariſe and go, leſt I confound thee, for I did not know the Lords end in chuſing me. And hath not this accuſer heard, how, in the Parliament Houſe I withſtood and oppoſed my own Election to the Councel of State, and the Commiſſion of the Admiralty and Navy, when by the then General and his Councel I was nominated and reported to the Houſe as a fit perſon to be added thereunto, and notwithſtanding I was contrary to my own mind voted into thoſe and other places of power and truſt; yet when in them I came to ſit, I was ſo exceedingly burthened with thoſe great titles and ſeeming honours which were there given, that both in the Councel of State, and other places, I was made to deny and declare againſt it, as not fit for thoſe that fear the Lord, &c. And doth not he know that although I have long time been in Commiſſion of the Peace and other powers, ſo that himſelf hath publiſhed that the life and death of mens preferments lay in my hands (for few or none beſides of thoſe, of whom 〈◊〉 ſpeaks, were in power) yet for the ſake of him whom the builders refuſed, have I laid down theſe things, that with the Saints and people of God, who follow the Lamb, I might for a time ſuffer afflictions and reproaches from him and others, whoſe portion is in this life, rather then to ſit upon Throns with Princes of the earth? And why then is he not aſhamed ſo baſely to reproach and belye the innocent, but that (as I ſaid) the fool hath ſaid in his heart, there is no God? But why had he not lookt at home, and among the proud men of his own generation, whom pride compaſſeth as a chain, and violence takes hold as a garment, who compaſs Sea and Land for preferment ſake, and know how to turn into all formes and ſhapes (true honeſty excepted) to obtain thoſe titles and ſhews of honour, which the people of God, by faith refuſe, and when they have obtained it, be-pride themſelves in their Airy Kingdom, vapouring like fooliſh boyes, to the ſhame and wonder of thoſe that are ſober and wiſe, and the mighty pride of his own heart, as well as his envy, covetouſneſs, wrath and fooliſh madneſs, is ſo much manifeſted by himſelf, and ſeen, obſerved and judged by the men of his own generation, that I need ſay no more, nor yet declare how proud and Lordly he is become, ſince by wicked art he got Conſtant Jeſſop removed, and himſelf poſſeſſor of his place and people, with the advantages thereof, that like Haman, all muſt bow to his Lordly ſpirit, or ſuffer, if he can accompliſh it. Nor yet tell what a ſtir he keeps againſt Independents, Anabaptiſts and others, that go from their Pariſhes and hear not him, and in the behalf of his Office and Miniſtry, pleading for double honour, for the lawfulneſs of forms of prayers (its like he wants a ſervice book) for keeping off Hats, whilſt he reads the Scriptures, reviling thoſe that honour him not, (not conſidering that the time is come, in which the Scripture muſt be fulfilled, viz. a vile perſon ſhall not be called honourable, nor the churl ſaid to be bountiful.) All which with much more ſilly ſtuff, in which he is exerciſed, together with his pettiſh, paſsionate, and unman-like behaviour, is ſo well known and manifeſted, that what Boy or Girl of ordinary underſtanding, is there that ſees it not? So that with Thomas Ewins's words to him I may conclude, that the in-let and out-let, fore-door and back-door, of much of Englands miſeries (and conſequently of Briſtols) is ſuch an ignorant, ungodly, lazy, proud, ſcandalous, ſoul-murthering Miniſtry, who have made themſelves contemptible and baſe, in the eyes of all good men, and in the conſciences of many bad. And ſo much for Ralph Farmer; for what need I ſpend much time in manifeſting ſuch a man, who never appeared in any ſeaſon (that I know) a man fearing God, and denying himſelf, but the contrary. And to accompliſh his main ends of covetouſneſs and ambition, hath attempted more wayes, offices, and callings, and more wickedly turned with the times, into more forms & ſhapes, then any other man I know. And when nothing appeared ſo like to effect it, as the art of preaching and devination, ſoon turned from ticker-making, and ſoliciting, &c. to preaching. And when Independency was in honour, and the life and death of preferment (as he calls it) lay in the hands of thoſe that profeſt it, feigned himſelf as one of them; but when wickedneſs began to be exalted and not onely the power, but the form of godlineſs to loſe its credit with men, how ſoon was he turned Presbyter? and in wickedneſs excelled, acting, ſpeaking and railing as aforeſaid. But when the times of refreſhing from the preſence of God appeared, and life and immortality, which for ages paſt had been ••• id, was brought to light, and witneſſed in power, by thoſe who were choſen heirs of ſalvation; what a woful perſecutor is he become? who, if he can but obtain a power to do according to his will, its like both Saul and Bonner, in compariſon of him might be accounted merciful men; and therefore I need not ſpend much time in manifeſting him, who is ſo loathſom already to many of his own generation.

When ſuch a man as Richard Fowler, of Weſterleigh, in the County of Glouceſter (who about the year 1645, was Preacher to a people without Algate, London) a man once accounted as famous for Religion and godlineſs, for tenderneſs of conſcience, and ſelf-denial, as moſt I then knew in England, a man that in the time of the late Biſhops, was by them accounted factious, not ſubmitting to their corrupt decrees, but refuſed to wear a Surpleſs, to take upon him a Pariſh charge, to baptize and adminiſter Sacraments ſo called to multitudes, with the reſt of that ſtuff; and declared againſt Tythes and forced maintenance for preaching, and took but a little voluntary contribution from the people to whom he preached; and perceiving ſome of them to give it grudgingly, declared it a burthen, and much againſt him to receive that which came not freely, and deſired his friend that gathered it, not to receive it; yea, and accounted it perſecution, and a grievous thing in the Biſhops and their generation to ſummon him to their Court, for refuſing that which thorough tenderneſs of conſcience he could not do, complaining grievouſly under the burthen thereof, preſſing hard upon his friends to ſuffer him to depart the Nation, for the liberty of his conſcience, is now ſo wofully fallen and degenerated, become worſe then his former perſecutors, that through him far more cruelty is done unto others, then ever was by thoſe unto him; who being become a Pariſh Prieſt, bearing the name of the lawful inducted Vicar of the Pariſh Church of Weſterleigh, hath occaſioned a Declaration to be put into the Court of Exchequer, in the year 1657. againſt 15. perſons of the ſaid Pariſh, for not paying him Tythes, four of which caſt into priſon for refuſing to ſwear how many apples and eggs, oblations, offerings and Tythes were due to Richard Fowler, or to his Elders in his behalf. In which Declaration it is ſaid, that for years paſt he the ſaid Richard Fowler hath been inveſted and inducted into the Vicaridge, &c. whereby he is lawfully intituled to receive oblations and Tythes; and that from the time of his induction into the ſaid Pariſh Church, hath continued Vicar, and officiated the Cure, in adminiſtring the Sacraments, &c. to the Inhabitants of the Pariſh, and that all kinds of Vicaridge Tythes are due to him, as Calves, Colts, Lambs, Wool Milk, Piggs, Geeſe, Apples, Eggs, fruits of Gardens, Offerings, and other Tythes accuſtomed to be paid to Vicars, &c. Oh, how is it that he doth not bluſh at this! I well remember the time in which he would have been aſhamed to own ſuch ſtuff: What! to profeſſe himſelf a Miniſter of Chriſt, and a Vicar of a pariſh Church, and a Miniſter of Chriſt, and inducted into a Vicaridge, a Preacher of righteouſneſſe, and officiate Cures, in adminiſtring Sacraments to pariſhes, for which all kinds of Tythes become due to him, a Preacher of the Goſpel and the new Covenant or Teſtament, and claim a right to Tythe Colts, Calves, Lambs, Piggs, Geeſe, Ducks, Hens, Bees, Milk, Wool, Apples and Eggs, nay to oblations and offerings; the very name of which in this kind is loathſom, and long hath appeared ſo to thoſe that believe and know the truth.

And is not the falſe Prophet, the great Biſhops of Rome, the chief of Vicars, the head of the reſt, whom Chriſt the head of the true Church, will and doth judge and confound. Oh poor man! how is blindneſs happened unto him? And how far is he degenerated and gone back from his former tenderneſſe and honeſty, & hath not only taken upon him the loathſome name, but entertained the cruel nature of the enemies of the Lord, & occaſioned a malicious, falſe lying Declaration to be put into the Court of Exchequer againſt 15 perſons for not paying him Oblations, Offerings & Tyths due to him, as the lawful inducted Vicar of the Pariſh Church of Weſterleigh All which being out of the Doctrine of Chriſt, and of the Scripture: and in the conſtitutions and appointments of the chief Vicar of Rome, from whence his Title, his Office, and dues his come, all that keep the word of Gods patience, in this hour of temptation that hath tryed him, do teſtifie againſt, and deny: For which, and to enſnare the innocent, hath he occaſioned a requeſt to the Court of Exchequer, that the 15 perſons aforeſaid might be commanded, under certain penalties to appear at the ſaid Court, and put upon their corporall oaths, to declare what Oblations, Offerings, and Tythes are due, or how many Hens, Ducks, Geeſe, Pigs, Eggs, Apples, Lambs, Calves, Colts, &c. they have kept in ſeverall years. O horrible wickedneſſe! how doth he abaſe himſelfe to hell? ſucking up ſuch filthy ſtuffe, the v • r • excrements of thoſe whom God hath caſt out, and left their names as a curſe to his choſen: Was ever Miniſter of Chriſt ſo ignoble and baſe, as to ſue people that feare the Lord in Courts, for Tythe eggs and apples, hens, ducks, geeſe, beef and pigs? And did ever Miniſter of Chriſt occaſion his people to be commanded, upon great penalties, to appear in Courts to ſwear how many apples and eggs they had, that of it he might have Tythes? when Chriſt Jeſus himſelf expreſly commanded his, not to ſweare at all. And he that was his Miniſter ſaid, Above all things my brethren, ſwear not at all, And yet this man, who would be accounted a Miniſter, labours to have the ſervants of God compelled to ſwear how many eggs, apples, hens, ducks, geeſe, and piggs they had, that of it he might have tythes due to Vicars, as if he had never read in the Scripture, That he that breaketh the leaſt of the commands, and teacheth men ſo, ſhall be called leaſt in the Kingdome of Heaven, who doth not only teach, but to his power compell men to break them, that by it he may have gain: And is not he in this a Miniſter of unrighteouſneſs? whoſe end muſt be according to his works; who hath not onely occaſioned the foreſaid requeſt to be made to the Court, but a Writ of Subpoena to be procured, by which four of the foreſaid perſons were commanded, under very great penalties to appear at Weſtminſter upon a certain day, where they all appeared in their perſons, to anſwer the accuſations; yet becauſe through tenderneſſe of conſcience, they could not ſwear, thereby to break the command of Chriſt, who ſaith, But I ſay unto you, ſwear not at all, and chooſe rather to obey God then men. The ſaid Vicar occaſioned a Warrant of contempt to be procured, and all the ſaid four perſons to be apprehended, and caſt into the common Goal of Glouceſter, among Thieves and Murtherers, where two of them are yet remaining, (the relations it's like of the other two having ſatisfied the luſts of the covetous Vicar, they are releaſed. And now are not thoſe blinds that cannot ſee from whence this comes? And will not all, in whom any honeſty rules, bluſh when they read it, eſpecially when they underſtand the circumſtances or aggravations thereof, as the time when they were caſt into priſon (viz. juſt in the beginning of harveſt, whilſt the fruits of the Earth, with which God had bleſſed them, were in receiving, that was the time in which they were taken away, by which means the fruits of the Earth had periſhed, and they in their outward eſtates been much ruinated, had not the Lord otherwiſe provided, contrary to the wills of this viperous generation; who knowing the ſeaſon, & that ſome of them had little or no help to manage the affairs of the whole harveſt, with a pretty large ſtock of Cowes, and other Cattel, yet were ſo deſperately wicked, that at the very beginning of the ſaid Harveſt was the Maſter carryed away, and caſt into priſon, where he hath remained above a yeare, and for ought I yet know may there end his dayes, as a witneſſe for God againſt this wicked and adulterous generation of perſecuting Prieſts and Tyrants. Yet this is not all, but the Maſter being caſt into Priſon, means was uſed with his Land-lord (ſo called) being another Prieſt, to caſt him out of his Living, and his ſervants out of the houſe, which accordingly was ſoon effected: And although there was a deſire from ſome of his friends, that for money or moneys worth, the houſe onely might be kept for halfe a yeare, no other place being found at preſent, in which to put the ſtuffe, yet was refuſed: An engagement (as was ſaid) being made to the contrary to Weſterleigh men, which it's like, were the Vicar, or his generation. But at laſt, another houſe being procured for preſent neceſſity, onely for halfe a year, in which to put the goods, for which a Covenant was made, and poſſeſſion delivered, and part of the money paid, and the goods preparing to be ſent thither; The man that let the houſe (as himſelfe told me) was ſent for to the Vicars houſe, and perſwaded not to ſuffer the ſervants of the man ſo caſt into priſon, to come there with their goods, uſing many arguments to that purpoſe, which not prevailing, the Vicars wife (as he told me) told • him, if he ſuffered them to come there, ſhe would buy no more meat of him, he being by occupation a Butcher, whereupon he brake his Covenant, took away the key of the houſe, and kept it by force, being but about three dayes before they were to remove out of the other houſe, and ſo both his ſervants and goods became ſcattered into ſeverall places, as liberty could be got, otherwiſe muſt it have layn in the open fields. And after a friend of his, beholding the unrighteous actings & wretched dealings of this miſerable generation againſt the innocent, had bought and purchaſed a houſe for the preſent benefit of the impriſoned, I ſhall not now much mention the unjuſt endeavours of this evill people, both by offering to corrupt the ſeller thereof with large money, and with the ſame to provoke the wife againſt her Husband, not to ſurrender, with other ſuch like deceitfull wicked practices, of which I have been informed, but leave it to the witneſſe of God in their own conſciences to reprove.

But theſe are the actings of Richard Fowler Vicar of Weſterleigh, and his Elders, againſt ſome of his Pariſh, and particularly Richard Holliſter, whoſe father was the chief (if not the only) procurer of him to the ſaid Pariſh, upon whom with his generation of Prieſts, & that they call preaching, he freely ſpent much more of his outward eſtate, beſides much labour and travail for many years together, in getting and gathering his hire, &c, then he left to his Wife and Children when he dyed: And yet this is the wofull recompence his poſterity do receive from the hand of this wofull degenerated man, even in the very place and habitation, in which the deceaſed Father ſhewed him ſo much kindneſſe, yea, and Richard Holliſter himſelf to him hath voluntarily contributed for many years over and above his Tythes, well neer as much as they came unto, beſides other kindneſſes, though by Richard Fowler all is forgotten, and he become come like a ravening Wolfe, that for the lucre of about 10 s. per annum, claimed for tythes, & that but for about 2 or 3 years. And a great queſtion,Their feet run to evill, and they make haſt to ſhed innocent blood, their thoughts are thoughts of iniquity; waſting and deſtruction are in their paths, the way of peace they know not, they have made them crooked paths, whoſoever goeth therein ſhall not know peace. if not altogether out of queſtion whether by their owne Law, it be due to him or not, hath not onely caſt him into priſon, but ſtrives as aforeſaid to devour him: And theſe are the fruits of his and their Religion, and Miniſtry, of which let all that fear the Lord beware.

And that the evill ſpirit of envy, blood and cruelty in the Chief Prieſt and Elders, may the more fully appear: The Warrant for apprehending and carrying the aforeſaid perſons to Priſon, was committed to the hands of common Bayliffs, whoſe prophaneſs and wickedneſs I need not mention, yet they being conſcious of the honeſty of their priſoners, promiſed them liberty to go to their houſes, and order and ſettle their buſineſs, and meet them at a place appointed the next day. But having been a little abſent (its like with the Prieſt or Elders, or ſome of their evill generation) their minds were changed, and cruelty raiſed, ſo that with much harſhneſſe and threatning they carryed them away, not ſuffering them to go to their houſes to exchange their cloaths, nor abide where they were till their ſervants brought them. But Richard Holliſters ſervant haſting after with neceſſary apparel, the greateſt kindneſſe he obtained, was liberty to ſhift himſelfe, and exchange his apparell under a wall or hedge, notwithſtanding the Bayliffs themſelves (when out of the view, or overſight of the Prieſt and Elders, with their perſecuting crew) offered themſelves to be bound for them, if they would accept it, profeſſing their ſhame to carry ſuch men to priſon. And coming into Glouceſter City, deſired them to meet them at the Priſon houſe, profeſſing their ſhame to go with them as priſoners through the ſtreets. And ſo into priſon being caſt, their bonds became famous to the advantage and honour of truth; And they ſuffering in patience and meekneſs, do in quietneſſe reſt; their inward conſolation abounding proportionable to their outward ſufferings, which to their adverſaries and perſecutors addeth torment: And one of the Elders, out of the abundance of his heart hath ſpoken, They ſhall lye there till they rot in Goale, or to that purpoſe: And Richard Fowler in his wrath hath ſaid, They ſhall there abide theſe ſeven and ſeven yeares ere be releaſe or fetch them out, not conſidering how many thouſand talents muſt be forgiven him, or he under it ſinke into perdition for ever, (who for apples, and eggs, tythe pigs, geeſe, ducks and hens) occaſions the people of God, who to the Lord ſtand more faithfull than he, to be caſt into priſon (Read Matth. 18.24. to the end) for not complying vvith him to his covetous ends, in breaking the Commandements of Chriſt. But the Scripture muſt be fulfilled (Hoſ. 6.9.) And as troops of robbers wait for a man, ſo the company of Prieſts murther in the way by conſent, working lewedneſſe: And yet for pretence doth be make long prayers, 〈◊〉 23.14 〈◊〉 • 8.4, 5, and with his Elders and Proſelyte: keepe a monethly faſt (ſo called) a day to hang down the head like a bull-ruſh. But to them all I ſay, Ye faſt, but your luſts remain ſtill: Ye faſt for ſtrife and debate, and to ſmite with the fiſt of wickedneſſe. 〈◊〉 5.11.3. Yee ſhould not faſt as yee do this day; for the Faſt which God hath choſen, is to looſe the bands of wickedneſſe, to undo the heavy burthens which 〈◊〉 lay and faſten, to let the oppreſſed go free which yee impriſon, and that yee breake every yoke. And therefore, to what purpoſe is the multitude of your ſacrifices, oblations, and faſtings, whoſe new Moons and Sabbaths, whoſe ſolemn aſſemblies, meeting, and feaſting: are iniquity, and a trouble, of which the Lord is weary, and his ſoule hateth them, and when ye make many prayers, he will not heare; whiles your hands are defiled with blood, and your fingers with iniquity, whoſe lips have ſpoken lyes, and tongues muttered perverſneſs, none calling for juſtice, nor pleading for truth, but conceive miſchiefe, and bring forth iniquity, whoſe feete run to evill, and make haſt to ſhed innocent blood; whoſe thoughts are thoughts of iniquity, waſting and deſtruction are in their wayes, and the way of peace they know not: Who have made them crooked paths, whoſoever goeth therein, ſhall not know peace: And therefore is judgement ſo far from you, and juſtice overtakes you not. But you look for light, but behold obſcurity, for brightneſs, but ye walke in darkneſſe (yee grope for the wall like the blinde, as if ye had no eyes. Ye ſtumble at noon day, as in the night, and are in deſolate places as dead men, yee looke for ſalvation, but it is far from you) For your tranſgreſſions are multiplyed before the Lord, and your ſins teſtifie againſt you: ſpeaking oppreſsion, conceiving and uttering from the heart words of falſhood and cruelty, by whom judgement is turned away backward, and juſtice ſtandeth afar off. Truth is fallen in your ſtreets, and equity cannot enter. Yea, truth faileth, and he that departeth from evill, is made by you a prey. And the Lord hath ſeen it, and is diſpleaſed, and is putting on the garments of vengeance for cloathing, and is clad with zeale as with a chake, and according to their deeds, accordingly will be repay fury to his adverſaries, and recompence to his enemies, till they feare the name of the Lord from the weſt, and his glory from the riſing of the Sun, whoſe ſpirit hath lifted up a ſtandard, when you, with the reſt of his enemies are come like a flood. And why do ye garniſh the ſepulchres of the righteous, and think, if ye had been in the dayes of your fathers, ye would not have been partakers with them in the blood of the Martyrs and ſervants of God: When truly ye bear witneſſe, that ye allow their deeds, and are filling up the meaſure of their iniquities, That upon you may come all the righteous blood ſhed upon the earth from the foundation of the world, who are plainly found in the very ſteps of the former Perſecutors, and at this day do hate, perſecute, and impriſon the Lords people for that, for vvhich (among other things) the Arch-Biſhop of Canterbury, the Biſhops, Doctors, Prieſts and Vicars did hate, perſecute, and impriſon the Martyrs and ſervants of God in former days, viz. refuſing to ſwear at all, and declaring againſt payment of Tythes, of both which the Reader may finde inſtances enough in Foxes Hiſtories, commonly called the Book of Martyrs.

And becauſe every Reader may not have the advantage of reading thoſe Books being of ſo large a volumn and price, I ſhall give a touch of what I finde therein recorded, touching the teſtimony the Martyrs did beare againſt the Prieſts Tythes, and ſwearing, referring the Reader to the Hiſtories themſelves, in vvhich he may finde it more at large.

In the firſt book, pag 621. the fourth Article againſt Walter Brute, a famous Martyr, is, That he hath laboured to inform men and companies, that no man is bound to give Tythes or Oblations: And that if any man will give them, he may give them to whom he will (excluding thereby their Vicars.) And in page 622. another Article againſt him is, That Tythes are meer almes: And in caſe the Curate be evill, they may lawfully be beſtowed upon others, by the temporall owners: And in a publique inſtrument brought forth and publiſhed againſt the ſaid Brute (mentioned in page 623.) it is ſaid and declared, that the ſald Brute, before the Biſhop of Hereford, did ſay, hold publiquely, and affirme, that Chriſtian people are not bound to pay Tythes, neither by the law of Moſes, nor of Chriſt: And that it is not lawful for Chriſtians in any cauſe, nor in any caſe, to ſvvear by the Creator, nor by the Creature. And in pag. 632. Walter Brute having before his perſecutors, declared againſt Tythes (manifeſting hovv they belong to the Tribe of Levi, and were not promiſed to the Tribe of Judah, out of vvhich Chriſt came. And of the change of the Law, by vvhich Tythes vvere once claimed, &c.) ſaith, I marvail that you learned men do ſay, that Chriſtian folk are bound to this ſmall ceremony of payment of Tythes, &c. It's plain (ſaith he) that the Tythes were given to the ſons of Levi, for their ſerving in the Tabernacle, and in the Temple of the Lord, as the firſt fruits were given to the Prieſts. And ſince the labour of thoſe ſacrifices did ceaſe at the coming of Chriſt, how ſhould theſe things be demanded, that were ordained for that labour? And ſince firſt fruits are not now demanded of Chriſtians, why are Tythes demanded, except it be becauſe Tythes are of more value and worth then firſt fruits? And beſides ſaith he, why are the Lay people bound to the payment of Tythes, more then the Prieſts from having poſſeſsons of realities and Lordſhips among their brethren? And again, ſaith he, If we be bound to Tything, we are debtors to, and bound to keep the whole Law; for, to ſay, we are bound to one Ceremony of the Law, and not to others, is no reaſonable thing; for, ſaith he, we are bound to all or to none. And ſo he goes on, ſhewing how our Prieſts were one with the Phariſees, leaving off the ceremonies of the Law, keeping onely the Commandement of Tythes. And how plain it is, that Chriſt was a Prieſt after the order of Melchiſedech, of the Tribe of Judah, not of Levi, and gave no new Commandement of Tything any thing, to him and his Prieſts. And when his Diſciples ſaid, We have left all to follow thee, what ſhall we have? He did not ſay Tythes ſhall be paid you; and that ſince, neither by the Commandement of Chriſt nor his Apoſtles, people were to pay Tythes; it is (ſaith he) manifeſt and plain, that neither by the Law of Chriſt, nor of Moſes, Chriſtian people are bound to pay Tythes, but by the traditions of men, &c.

The like teſtmony is born again Tythes, by (that valiant Martyr William Thrope, of whom the Reader may read more at large, in the foreſaid Book of Martyrs, where the largeneſs of his teſtimony, the greatneſs of his ſufferings, and the reſolution of his ſpirit for the Lord, againſt the Prieſts and Tythes, as well as ſwearing is recorded in p. 693. It appears, he was accuſed to the Archbiſhop of Canterbury, by the men of Shrovesbury, for ſaying, 1. That the Sacrament after conſecration was bread. 2. That Images ſhould in no wiſe be worſhipped 3. That men ſhould not go on pilgrimage. 4. That Prieſts have no title to Tythes. 5. That it is not lawful to ſwear in any wiſe. And in pag. 700. the Archbiſhop accuſeth him, for deeming holy Church to have erred in the Ordinance of Tythes, and other duties to be paid to Prieſts. To which Thrope anſwers, That Tythes were given to Levites and Prieſts by the old Law, that came of the linage of Levi, but our prieſts came not of that linage, and that Chriſt, all the time of his preaching lived by pure alms, and ſo did the Apoſtles by his example, or by the travel of their hands; and that every prieſt that Chriſt approveth, knows, that the Diſciple is not to be above his Lord, &c. Upon which, ſaid the Archbiſhop, Gods curſe have thou, and mine, for this teaching, &c. To which Thrope anſwered, in the words of one of their Doctors, which he ſuppoſed was St. Jerome, That thoſe prieſts that now under the new Law do challenge Tythes. do in effect ſay, that Chriſt is not become man, nor ſuffered death. And alſo that (ſince Tythes were the wages limited to Levites and prieſts of the old Law, for bearing about the Tabernacle, ſlaying of beaſts, and other obſervations pertaining to their Office,) thoſe prieſts that now challenge or take Tythes, deny that Chriſt is come in the fleſh, and do the office of the old Law, or elſe they take Tythes wrongfully.

Upon which the Archbiſhop ſaid, They inforce people to expugne the freedom of holy Church. To which Thrope anſwers, Why call ye the taking of Tythes, and other duties, that now prieſts challenge wrongfully, the freedom of holy Church? Since, neither Chriſt nor his Apoſtles challenged, nor took ſuch duties; and therefore ſaith he, all ſuch giving and taking ought to be called and holden, the ſlaverous covetouſneſs of men, &c. And when the Archbiſhop demanded why he did not ſpeak againſt Lords, Knights and Eſquires, as well as againſt prieſts, he declares, that ſince Chryſoſtom ſaith, that Prieſts are the ſtomack of the people, and ſince, by the vitiouſneſs of the Prieſts, both Lords and Commons are moſt ſinfully infected; and becauſe the pride and covetouſneſs of prieſts, and the boaſt they make of their dignity and power, deſtroyes not onely the vertue of prieſthood, in prieſts themſelves, but ſtirreth up God to take vengeance both on Lords and Commons that ſuffer them, it's needful ſaith he, to be buſie about them.

Famous Wickliff, alſo bears teſtimony againſt Tythes, prieſts, &c. who (as the Hiſtory declares) had by his doctrin, born ſo large a teſtimony againſt the proud, covetous, oppreſsing generation of prieſts and perſecutors in his days, that they greatly perſecuted him, whilſt he lived, but by the power and wiſdom of God was preſerved to dye in his bed, and ſo not being able to reach his life, they proceeded to judgement and condemnation of his Books, and certain articles they had collected againſt him; ſome of which were, that he held, that Tythes (or tenths) are pure alms, and that the pariſhoners may, for offence of their Curate, detain and keep them back, and beſtow them on others, at their own will and pleaſure, and that the prieſts are bound to get their living by the labour of their hands, and he that gives any alms to them is accurſed, or in danger thereof; againſt whom the rage of the perſecutors was ſuch, that 41. years after his death, they digged up his bones and burned them.

Much more might be mentioned of theſe and others of the Martyrs and holy men of God, who in their ſeveral times ſuffered grievouſly, manifold torments and miſeries, and loved not their lives unto the death, bearing teſtimony for the Lord, againſt the corruption in doctrine and practice, of the prieſthood of England, and particularly againſt Tythes, and ſwearing at all. And ſhould I but mention all that is there recorded, and how they ſuffered impriſonment, yea, death it ſelf, bearing teſtimony againſt ſwearing upon a book, and ſwearing at all, in any caſe, in any wiſe, by the creature, or by the Creator, and againſt Tythes, and covetous wickedneſſe of prieſts, Curates and Vicars; time would fail me, and what I have ſaid may ſuffice for a taſte. And by it may Richard Fowler and his Elders be tryed, yea, may try themſelves, in whoſe ſteps they are, and whether they are one with the Saints and Martyrs of God, who were evilly entreated, impriſoned and perſecuted by the wicked generation, for not ſwearing at all, and withſtanding the payment of Tythes, oblations, and dues claimed by prieſts, or elſe one with the prieſts and perſecutors that murthered the Saints, ſpoyling and impriſoning thoſe that ſtood faithful to God, teſtifying againſt ſuch evil things? and whether it is not as deep hypocriſie in them, outwardly to ſeem to approve the Martyrs, and condemn their perſecutors, whilſt themſelves are doing the ſame things, as it was for the prieſts and Elders, Scribes and phariſees, that murthered Chriſt, and perſecuted his Saints, that then were alive, to approve the prophets, and condemn their perſecutors, ſaying, Had we been in the dayes of our Fathers, we would not have been partakers with them in the blood of the Prophets? &c. And whether, in honeſty, Richard Fowler and his people ought not to deny and diſclaim the Martyrs, and juſtifie their perſecutors, or elſe repent, and own the ſhame of their preſent practices, which by the teſtimony of Martyrs is condemned? And if Richard Fowler, thinking to excuſe himſelf, ſhall pretend it was not he, that formerly was not free to take a pariſh charge, to be maintained by Tythes, nor voluntary contribution from thoſe that gave it grudgingly, and accounted perſecution a grievous thing in the Biſhops dayes, from him onely to be ſummoned to their Courts, though by them he was not impriſoned that hath committed this villainy aforeſaid, but it was his two Elders, viz. Richard Holliſter of Cop-hill, and Thomas Prigg, that have done it; and that he by Indenture hath let them his Tythes. I ſay, if he thus plead, then is the wickedneſs of his heart, and the naughtineſs of his ſpirit, the more made manifeſt, who being convinced of the badneſs of the work, was aſhamed in it to appear himſelf, and yet would put others upon the doing thereof. And for him to pretend the letting his Tythes by Indenture, is horrible deceipt, and the prieſt and the Elders are not wiſe, who in their own declaration put into the Court, have ſaid, the Leaſe bears date the 17. day of March, 1656, when as the Subpoena, by which they ſummoned the aforeſaid perſons was dated long before; ſo that either his zealous Elders and proſelytes were complaining and perſecuting their neighbours for Tythes before their Indenture was made, or they had that ſhew of a title, or elſe Richard Fowler himſelf was the man that did it, of which being aſhamed, he afterwards for a cloak, makes a pretended Leaſe to others, or rather the Prieſt with the Elders and people of Weſterleigh, conſult and agree to perſecute the innocent, and therefore ſupplication was made that they might be ſent for, and commanded to ſwear how may eggs and apples were due to Richard Fowler, which they in obedience to Chriſt refuſing to do, for whoſe name ſake they ſuffer; preſently ſolicitation was made, that power be given to caſt them into priſon, as it was by the wicked Caldaeans, to caſt the three children into the firery furnace, bebecauſe to the Lord they ſtood faithful, & did not bow to that to which by the command of the Babyloniſh King, they were required, and ſo the Scripture is fulfilled, and the Devil hath caſt ſome into priſon, where being faithful unto death, they will receive the crown of life in the approaching day, in which the cruel Beaſt, the falſe Prophet, and thoſe that make war with the Lamb, is to be caſt alive into the lake, and tormented for evermore.

But hath Richard Fowler done honeſtly, or as he would be done unto in this matter? If yea, why then did he cry out of violence and wrong, of grievouſneſs and perſecution, when by the former perſecutors he was much more tenderly dealt withal, and not commanded to ſwear to accuſe himſelf, nor was ever impriſoned for refuſing thereof? And would he not have accounted it a vile and a moſt wicked thing in the Biſhops and their generation, if they by their means and intereſt, had not onely caſt him into priſon, but his family out of doors, uſing all means they were able, ſo unjuſtly to ruinate, ſpoyle and undo him in his outward eſtate, whilſt they kept him in bonds, and that for ſo ſmall a matter, as a few Tythe-apples and eggs, &c. unjuſtly demanded? If ſo, why then doth he allow himſelf in the practice of that which he condemneth in others, ſince God is no reſpecter of perſons?

And were it not good for him, to remember, from whence he is fallen, and repent, and call to minde what himſelf hath ſpoken in my hearing, in many of his Sermons, made in the former perſecutors dayes, from theſe and the like Scriptures, Matth. 23.37. O Jeruſalem! Jeruſalem! thou that killeſt • he Prophets and ſtoneſt them that are ſent unto thee, &c. Mark. 10.29, 30. There is no man that hath left houſe, or brethren, or ſiſter or father, or mother, or wife, or children, or land, for my ſake and the Goſpels, but he ſhall receive an hundred fold, &c. But many that are firſt ſhall be laſt, and the laſt firſt. 2. Theſ. 2.3, &c. Let no man deceive you by any meanes, for the day of the Lord ſhall not come except there be a • a • ling away firſt, and the man of ſin be revealed the ſon of perdition, &c. And when dangers appeared very near, and he with others kept a publique Faſt in the Steeple-houſe of Weſterleigh. Eſther 4.14. If thou at this time altogether hold thy peace, then ſhall their enlargement and delivernance ariſe for the Jewes from another place, &c. And how he then applyed it againſt the perſecutors, in behalfe of the perſecuted: And are not Philip Rampington, & Edmond Bonner fit ſubjects for him to mind, who for a time profeſſeth the truth as it was made manifeſt in thoſe dayes, and ſuffered great perſecutions for the ſame, eſpecially Philip Rampington, as the hiſtories of Martyrs declare. Yet, at length, growing great, & in favour with the world, and embracing the ſame, became as vile perſecutors as any of the reſt, under whoſe bloody ſpirit the innocent ſervants of God, who ſtood faithful to him, ſuffered very grievous tormentings: And how Rich: Fowler is degenerated, may be ſeen, who once cryed out grievouſly of perſecution, which himſelf endured, yet hath occaſioned, and doth occaſion the ſervants of God at this day, to ſuffer manifold more than himſelfe endured by the Biſhops, and that upon the ſame ground, and for the very ſame things, for which the former ſervants of God did ſuffer by their perſecutors.

And did not he know, or believe, that Richard Holliſter, Richard Atwood, Henry Alſop, and John Champneys, could not in conſcience ſwear at all, before he occaſioned that requeſt to the Court, that they might be ſent for and commanded to ſwear? And if ſo, then whether himſelfe with his Elders did it not, to enſnare and betray the innocent? And whether in this he is like a Miniſter of Chriſt? Or whether in it both himſelfe and his Elders are not one with the wicked Preſidents and Princes of Babylon, who ſought an occaſion againſt Daniel, which the Reader may read, Dan. 6.

All which at preſent is left to the conſideration of thoſe therein concerned, till another opportunity by the wiſdome of God, is adminiſtred, for laying open the wickedneſs of this generation, of which this is but a little, onely let all the world take heed and beware of a generation of deceivers and falſe Prophets, who come in ſheeps cloathing, but inwardly are ravening wolves, who by their fruits may be known; they are greedy dogs that can never have enough that ſeek for their gain from their quarter, That bite with their teeth, and cry peace, peace, and prepare war againſt them that put not into their mouths: That make merchandize of the people, and deſtroy ſoules for diſhoneſt gaine, caſting men into priſon for not breaking the Commandements of Chriſt, and ſue them at the Law for Oblations, Offerings, and Tythes, &c. For ſince Richard Fowler, one of the beſt of that generation, who once was ſo tender, as before is ſaid, is ſo wofully degenerated, and become brutiſh, breaking the bonds of Religion, nature, and friendſhip, to devour the harmleſs, what may be expected from the reſt of thoſe, who for a pretence make long prayers, and devour widows houſes, and are exerciſed in ſuch wicked practiſes, whoſe bleſſings the Lord our God hath curſed, and whoſe ſeed he hath corrupted, and is now making them contemptible and baſe before the people, according to the Scriptures: And the mighty day of the Lord, which to ſuch is darkneſſe, and not light, is come and coming, and haſteth greatly. And the abhomination which maketh deſolate, is ſtanding where it ought not. And let him that readeth, underſtand, for the time is at hand.

When the righteous turneth away from his righteouſneſſe, and committeth iniquity, and doth according to all the abhominations that the wicked man doth: all his righteouſneſſe that he hath done, ſhall not be mentioned: in his treſpaſſe that he hath treſpaſſed, and in his ſin that he hath ſinned, in them ſhall he dye,

Ezek. 18.24.

Woe unto them, for they have gone in the way of Cain, and run greedily after the errour of Balaam for reward.

Thus ſaith the Lord, Let my people goe, that they may ſeve me.

Poſtſcript.

THe Reader may obſerve how the Scripture is fulfilled, Hoſ. 6.9. As Troops of robbers wait for a man, ſo the company of Prieſts murder in the way by conſent, &c.

For as in many other places the faithful ſervants of God hath been (and is) by the company of Prieſts caſt into priſon, and ſome for leſſe then twelve pence 〈…〉 for Tythes hath there been kept for ſeveral years, and others until they have died and periſhed under the cruelty of the unmerciful Prieſts. So Richard Atwood of Weſterleigh in the County of Glouceſter, one of the ſervants of God caſt into priſon as aforeſaid by the Prieſts and Elders of Weſterleigh, hath there been kept ſo long that at length the outward man is periſhed, and upon the fifteenth day of the fifth Moneth, 1658. he laid down his earthly tabernacle, a teſtimony againſt this blood-thirſty generation of Prieſts and perſecutors, whom nothing did ſatisfie but impriſonment to death, and that for ſo ſmall a matter as a few Tithe Apples and Eggs, &c. And for that through tenderneſs of conſcience he could not ſwear how many he had.

And Richard Fowler who is called a Miniſter, and Thomas Prigg and Richard Hollister of Cophill who are called his Elders, and all others of their generation who had any hand in, or were conſenting unto this wicked act, may ſadly conſider and lay it to heart, for the righteous periſheth and the merciful are taken away, Iſa. 57.1. and that to which the Lord hath no reſpect is wroth and is riſen up againſt its brother, and him hath ſlain, Gen. 4.4. to 12. the voice of whoſe blood cryeth from the ground, and from the earth is he accurſed that hath ſhed it, and inquiſition for it will God make who hath tried the righteous and found it faithful unto death, but the wicked that hath loved violence hath his ſoul hated, Pſalm 11. and upon them will he rain ſnares, fire and brimſtone, and a horrible tempeſt which is the portion of their cup from him in whoſe ſight the death of his Saints is pretious; And Richard Atwood bearing forth his Teſtimony till death, had the crown of life, and place of peace and reſt to him made manifeſt, and in it did rejoyce, and over his perſecutors was he made to mourn, and greatly did he lament the ſad and wofull condition of Richard Fowler from whoſe hand he ſuffered, and long before he fell ſick, did he declare how ſenſible he was that his life muſt be laid down before his perſecutors would releaſe him, or to that effect, and ſo envious was ſome of this generation, that after they had ſo ſong impriſoned him, and got his life for a ſpoil, whereby his wife is become a widow, and his children fatherleſſe, yet their envie ended not, but as friends had brought his body from the place where it had been impriſoned, to his own houſe, which was above twenty miles, and from thence 〈◊〉 carry 〈◊〉 it to the place of burial, they met them 〈…〉 demanding the beſt of his goods for a H ••• lot to the Lord of the Mannor (ſo called) and being deſired to ſtay till the 〈◊〉 way 〈◊〉 , they refuſed, 〈…〉 till a copy was produced, by which it appeared, that but five ſhillings could be demanded.

And what a woful, cruel and black religion and miniſtery this is, that bringeth forth ſuch fruits, let the Reader conſider:

THE END.