But to proceed to the Narrative intended. Upon-Friday of October, 1656.

ONe James Nailer came riding through a Village cal­led Bedminster (a mile from the Citty of Bristoll) a young man with his hatt off leading Nailers horse, and one man before with his hatt on, through the dirty Cart way; And two men riding, with each a woman behind him, on two other horses, and one woman walking on the Causway; whereupon one George Witherley spake to them, to come in the dry upon the Causway, telling them God required no such thing at their hands. But they made no an­swer, but sung and kept their way, and the said Witherley believes the two men were knee deep in dirt, it being very rainy and fowl weather; and in that posture they came to the Almeshouse within the liberties (but in the sub­urbs) of Bristoll, and then one of the women alighted, and shee and the other woman went, one on the one side of James Nailers horse, and the other on the other side. The [Page 3]man still leading the horse uncovered, and sung as they came along, and so came to Bristoll. The said Witherley coming a long with them. But he saith he knoweth not what they sung, but they made a humming noise.

This information was given in upon oath, by the said Wi­therley, before the Mayor and some other Justices of the said Citty.

Now for their posture into and through a great part of the City; we have a like Testimony upon Oath from a Citizen of good repute and credit, and attested by ma­ny other substantiall Citizens, &c. That the said Nailer rode on horseback in at a gate called Ratclif-gate, with one bare before him, whose name is Timothy Wedloke of the County of Devon: Two women leading the said Nai­lers horse, with the reins in their hands; one of each side, Martha Simonds wife of Thomas Simonds of London Stationer, and Sister to Giles Calvert, and Hannah Stran­ger the wife of John Stranger of London Comb-maker, who came singing, Holy, holy, holy, Lord God of Israell. And in this posture he rode to the high Crosse of Bristoll; and from thence to the White Hart in Broadstreet, being theAn Inn whereof they are Landlords. House of Dennis Hollister, and Henry Row (both emi­nent Quakers) The Magistrates being hereof informed, sent for Nailer and his Crew: But such was their sing­ing, Hosanna, and holy, holy, &c. and the great concourse of people, that their examination that night was not much: But were all seaven of them committed to New­gate.

Now for your further information, you must know, that Nailer and some other of them, had been not long be­fore released out of Exeter Goal (by what means I think not convenient to relate) and were (as they say) in­tended for London; but must it seems come this way to play their pranks with us, of well as in other places as they past through: For at Wells and Glastenbury, his compli­ces strewed their garments in the way as this Impostor [Page 4] Nailer rode along: as will appear afterward, but to proceed. The Magistrates of this City, upon their first appearance before them, commanded them to be sear­ched: And found divers Letters and other papers about him the said Nailer and his companions; which Letters because they were the ground of their following exami­nation (little else (if any thing) being to be had from them otherwise; I shall give in unto you, at least so ma­ny of them, and so much of them, as were and was per­tinent to their Discovery: The rest (being stuffed with such abused Scriptures and canting language as is usual with them, and the Readers I think, are too much acquainted with) I was not willing to insert, because I would not have this Narrative to swell to too big a bulk.

And first,1. Letter you shall have a Letter written to Nailer, by one Jane Woodcock, who Nailer affirmed to be a wife, but did not name her husband, which Letter Nailer acknow­ledgeth he received from her, when he was in Exceter prison.

Now this Hannah Stanger came from London with her husband; as also Martha Symonds and her husband, to bring down the Order for the release of Nailer and his companions out of Exeter, Symonds parting from them at Exeter and returning imediatly to London, leaving his wife with them at Exeter, from whom shee received a Letter here in Bristoll, as we shall see afterwards.

And hear a little farther to what was writ before in the margin, that by James Nailers Spouse whom Hannah in her Letter so strongly pleads for, and whom she so highly and transcendently magnifies, is meant no other then her companion Martha Symonds, is plain by Nailers own answer: For being asked whether Martha Symonds were the person intended, by the name of a Spouse of whom he was desired not to be jealous, answered he never had any jealousie of her, but would say no more, which had shee not been so accounted by him, no doubt he would have denied. And Nailer (as before) being demanded [Page 9]what she was charged with, answered, she was charged to be a Witch, a Sorcerer, and a Whore: But he said it was not true: And indeed it was not safe for him to ac­knowledge. And whereas Nailer had received a Letter from one Elizabeth Smith while he was in Exeter Goal, by which Letter he was advised by the said Smith, to de­ny, cast off that wicked spirit far from him; he the said Nailer in zeal to his Spouse had struck out those words out of the Letter, as he said with his own hands, because he said, those words ought not to be there. I the longer insist upon this, because this Martha Simonds we finde much blamed and cryed out upon (as one that hath spoiled their game) by George Fox that eminent Quaker in a Letter of his directed to Nailer, which Letter was wholly written by the hands of George Bishop (that precious St.) but subscribed G. F. which is as followeth.

Now here you see this Martha Simonds is much com­plained of by Fox, as one that disturbes the scaene, and spoils the play. I shall make more use of it afterwards; and as this Martha is thus charged by Fox, so also by others, as will appear afterwards by the deposition of one Tho­mas Perkins a prisoner for debt in New gate in Bristoll, where the said Martha was charged to her face by ano­ther beast (as bad as her self) to be a Witch, and that she had Nailer in bondage, &c.

And truth is, it is not altogether groundlesse to con­ceive so of her, as will appear when you have the story of her prevailings upon Nailer at the first, according to her own confession, which is thus.

She being demanded by the Magistrates, why she was accoun­ted a Witch? made this answer.

Being among the people called Quakers in London, This is one part of her examination: More followes after. I was moved to declare to the world, and often they would judge me exceedingly, that I was too forward to run before I was sent, and that nevertheless I loved them well, as being men of pure life, but I was moved by the po­wer, I could not stay though they sometimes denied me, yet I was forced to go,Its like she se­duced some. and my word did prosper; and the last service I was in was Ware and Hartford, and there I was faithfull, and then I came to London to them, and then we were all one, and when I came, I did not know what I should do further, and then I was moved of the Lord to go to James Nailer, and tell him I wanted Justice, and he being harsh to me, at length these words came to me to speak to him, which I did, and struck him down; How are the mighty men falen, I came to Jerusalem and behold a cry, and behold an oppression, which pierced and struck him down with tears from that day; and he lay from that day in exceeding sorrow for about three daies, and all that while the power arose in me, which I did not expect; [Page 11]seeing I knew he was in that condition: But after three daies he came to me, and confessed I had been clear in service to the Lord, and that he had wronged me, and should have done Justice, but did not do it. And then he lay at my house three daies, and then they all having a single eye looking on him as being a man upon whom the life was born up, they seeing him so changed from that raigning power that was in him,She now over­came him, who had overcome all that came to him. I supposed your excellent spirit could have seen it before, at least that your James, Jesus; could have discerned their spirit. The true Jesus could. that had overcome all the Priests that came to him and others, Then they all concluded that I had bewitched him, when alas I was as innocent as a childe, and they (because he could not go amongst them) all set upon me, that I had bewitched him: so they came and plucked him away from me; I thought they had not had such a spirit in them, but I suffered in all, and he went away and came to Bristoll, where he was in the same manner in their meeting and did not speak, and after the meeting, they plucked me and held me, and I sang and after the meeting was ended, they plucked him in, and they all followed him, and so came into a house by the Orchard, which was about twelve weeks since, and there was then amongst them Captain Bease, Howgill, Burrow, and Captain Bishop and others, and they plucked me and the rest exceedingly & used us very sorely, In so much that J. Nailer did sweat exceedingly, and we were in danger of our lives, & they threw me down the stairs; and when they had their wills on him, they let me and him come to the White Hart, and there also they came and used us sorely. And then James Nailer went towards Exeter, and I to­wards London. Then she was asked whether at Bristoll she had not been charged with incontinency, and she reply­eth, she bid them make it appear, and she said they did not mean carnally, a carnall harlot but a spirituall, who­ring from the truth, they have accused her for being a Witch, and for going a whoring from the Lord and his waies, but let her accusers appear she hath gone over all Israell, and now she appeareth to the Magistrates here, that can bring her accusers face to face, and being asked why she would have George Fox bow down, she saith, he [Page 12]having a lordly spirit, shee would have him bow down, and she saith not long since shee was sent of the Lord, to watch with Generall Desbrowes wife, in whom there is a measure of God.

By this relation of her own, you may easily discern of what an active spirit this Martha is. And although I did intend not to mention it (namely the means of Nai­ler and his companions deliverance out of prison) yet now forasmuch as I conceive it may be usefull: not one­ly to others, but to those Honourable Persons who pro­cured the enlargment of these wretched Blasphemers, as a caution for the future, not so easily to receive into their houses, and give entertainment unto such ser­pents; I shall lay before you the diligence of this hus­wife,

The Wife of Major Generall Desbrow being sick (who is fince dead) this busie companion Martha Si­monds puts her self upon the service to attend and watch with her, for she confessed she was not sent for thither: But she said, she was moved or sent of the Lord to it (as tis the garb of these bold Deceivers to entitle the Lord, and the the spirit to all their wicked practices and suggestions) and there (it seems) by her dilligence and subtilty she so far infinuated, as that she procured the enlargement of Nailer and his Company.

This I the rather mention, that those who have power in their hands may see how easily and mischievously they may become instrumentall to wicked, ungodly, and unchristian practises; for clear I am; neither is High­nesse, nor the Maj. Generall would so easily have yield­ed to their enlargment or any way tollerated such bold blas­phemers, could they have foreseen the issue.

But I proceed in our Narrative. This notable piece Martha Symonds being (as before) so charged, sends a Letter to her beloved James (or Jesus) pleading her in­nocency: True it is, Nailer upon his examination said, it was a coppy of a Letter from Martha Symonds, to one [Page 13] William Dewsbury: but as I shall shew afterwards, Nailer can lie and juggle, and the very contents and language will easily declare to whom it was written, namely to Nailer himself. And it being found upon him.

And how these people adore, Their Adoring and worship­ping him. worship and do reve­rence to this their new Jesus (James Nailer) I shall discover to you from two informations taken upon oath before the Magistrates; all which are registred.

And first, you have the information of Thomas Perkins, prisoner for debt in Newgate; as follow­eth: the 11. of November, 1656.

THat about Thursday last in the evening, Dor­cas Erbury being in the Chamber with James Nailer, and departing from him to her lodging, she fell down upon the ground at the feet of the said James, and kissed his two feet, and then the said James took her by the hand and raised her up a­gain and so departed: And the Informant saith that the same evening there came into the said room a woman of this Citty named Alice Brock, and as soon as shee came near the said James, shee fell on her knees before him, and the said James put his two hands on her head, and said to her stand fast, there is that that is pure: And then [Page 24]shee arose and said it was given to her to come to him for a Covering, and he told her thou art co­vered; and then shee told him that shee had seed by another man who had left her, but now shee loved another man who had a wife, whose wife was envious against her; but shee loved her as well as him, and then shee asked the said James Nailer whether he had any seed, and he replied yea, my seed is pure. And then came into the same room Martha Symonds and sat down, and fixed her eye on the said Alice, who presently looked upon her, and told the said Martha that shee was a Witch, and shee knew her malice, and further told the said Martha, that shee had him (meaning James Nailer) in bondage, and shee was come to redeem him. Thou shalt have him no longer, and I shall redeem him, and then shee pointed to Dorcas Erbury and said I am come to redeem thee, and thou shalt come with mee.

And the other is the information of Thomas Cole under keeper of Newgate, taken as the former the 11. of November 1656.

THat whilest James Nailer, Martha Symonds, Hannah Stranger and others, were in Newgate (to wit) upon the 25. of October last or there a­bouts, the said James Nailer being together in a Room in the said prison, and the Informant cal­ling them away to bed, at their departure they behaved themselves as followeth, (viz) The said [Page 25] Martha Symonds and Hannah one after another kneeled down on both their knees to the said James, and laid their heads on James his knees, and he laid his hands on their heads, and making a groan­ing noise within himself, but the words he un­derstood not, and then before they rose, he clap­ped his hands on crosse a little remote over their heads, and then they rose,Let the Rea­ders judge and weigh these a­ctions. and he spreading his hands they one after another departed.

The practice is so grosly idolatrous and suspiti­ous of witch-craft, that I shall not need to animadvert upon it.

And now to see the diligence of these Impo­stors and Deceivers, the more to facilitate their delusions, and to gain upon simple people, who are taken with any foppery that comes in a way new, unusuall, and extraordinary; they (these women) carried with them (and which was found about one of them) a description of our Lord Jesus Christ, in respect of his person and out­ward feature, as it was sent to the Romane Senate, by Publius Lentulus President in Judea, under Tiberius Caesar the Romane Emperour.

Which Inscription is as followeth.

In the daies of Tiberius Caesar the Emperour, as the Governours of sundry Provinces under the Senate and people of Rome, used to advertise the Se­nate of such news as chanced in divers Countries. Publius Lentulus being at that time President in Judea, wrote an Epistle to the Senate of Rome, the words whereof were these.

THere appeared in these our daies a man of great vertue named Jesus Christ, who is yet living amongst us, and of the Gentiles is accepted for a Prophet of truth; but his own Disciples call him the Son of God. He raiseth the dead, and cureth all manner of diseases. A man of stature somewhat tall, and comely, with a very reverend countenance, such as the behol­ders may both love and fear; his Hair of the co­lour of a philbert full ripe, and plain almost down to his ears, from the ears downwards somewat curled and more orient of colour, wa­ving about his shoulders; in the midst of his Head goeth a seam or partition of his Hair, after the manner of the Nazarites; his Forehead very plain and smooth; his Face without spot or wrincle, beautified with a comely red; his Nose and Mouth so formed as nothing can be repre­hended; his Beard somewhat thick, agreeable in colour to the hair of his Head, not of any great length, but forked in the midst; of an innocent and mature Look; his Eyes gray, clear, and [Page 27]quick; in reproving he is terrible, in admonish­ing courteous and fair spoken, pleasant in speech, mixed with gravity; it cannot be remembred that any have seen him laugh, but many have seen him weep; in proportion of Body well sha­ped and streight; his hands and armes right dele­ctable to behold; in speaking very temperate, mo­dest, and wise; a man for his singular Beauty surpassing the children of men.

But what use (you will say) could they make of this? Why, now see to what heights of villany, vanity, and deceipt, men (left of God) may run into. This wretch James [...]er being somewhat fitted for it by bo­dily shape, [...] of his hair, and some other advan­tages of nature; endeavours artificially to compose and dispose himself, asmuch (as he may) to this discription, parting the hair of his head, cutting his beard forked, as­suming an affected gravity, and other the like, as is there expressed. And this no doubt they make use of amongst simple clowns and silly women, who are easily drawn to believe any story that is seriously told them, as if he were the person there described,

And now (not to insist upon any particular) upon the whole matter, Doth it not appear, that these Qua­kers are most horrid and abominable blasphemers, deroga­ting from (and arrogating to themselves) the honour of our Lord Jesus Christ, God blessed for ever? We of the Reformed Churches have departed from Rome and her communion, because she hath departed from the true faith and doctrine; and for nothing more, than in ma­king others sharers and co-partners with our Lord Jesus in the work of Redemption and Salvation. But behold here a Generation far more impious and blasphe­mous; [Page 28]who devide the Kingdome with him: Nay, rend it from him. I need not recount their bold and daring expressions: but let me minde you of one passage in one of the Letters of that notable stickler Hannah Stranger; its the Letter dated the 16 day of the seaventh month; wherein speaking of Jesus Christ, she expresses him no other than thus: He that was made a perfect ex­ample. Now this expression is not (in the intention of it.) obvious to every Reader: But it carries in it the ve­ry soul of Socinianisme, Quakerisme (as I may so call it) for the Quakers doctrines are a mixture and medly of Po­pery, Socinianisme, Arrianisme, Arminianisme, Ananba­ptisme, and all that is nought. It is a doctrine of the So­cinians, that our Lord Christ did not by his death & bloud shed satisfie for our sinns, and so purch [...] Redemption for us; but that he was a perfect patter [...] [...] example to us of righteousnesse, holinesse, obedience [...] suffering. To be justified by anothers righteousnesse, is with them irrationall, and therefore rejected and denied. And one egge is not more like another, than the doctrines of the Quakers and Socinians, aswell in this as in other particu­lars. The pure image of Christ must be brought forth in us, we must be perfect and free from all sinn, and then we are justified, and then we are righteous, and not till then. And if this be the doctrine that the Churches of Christ truly reformed have received; Ille renounce my share in Christianity. And yet that this is the doctrine of the Quakers, is so manifest, that he who is but in any measure (with understanding) conversant in their wri­ting, nanot but acknowledge it: and I suppose none of them deny it. And if thus they bear the greatest burthen inthe work of their own Redemption and Salvation no marvel if they themselvs have the greatest share of the ho­nor of being their own Jesus: And if the thing belong to them, much more the name; and then these people have done well, and not blasphemed: All that they have [Page 29]said, belongs not to James Nailer onely, but to every ju­stified person; every one is Jesus.

But some will be ready to jog me by the elbow, and say, why do you upon this occasion charge these things upon the Quakers? They have renounced, denied, James Nailer and his companions; yea, so it seems by George Fox, alias Bishopp's Letter; James thou must bear thine own Burthen, thou and thy Companie, and it is mani­fest thou and thy Disciples are joyned with the world against the truth. And your iniquity doth increase. Aye, and this is the word of the Lord to thee; So that Goorge Fox cannot revoke it; yea, and James doth nourish and train up a company against the truth, Read the Letter. Yea, most of the wisest and subtlest Quakers in the town do rail against them. Why, how now James, alias Jesus, what is beome of thy infallible Spirit, whereby your giving out of Books, and Papers, and Speakings, were from the I­mediate Eternall Spirit, as they use to say, whereby they were as true as Scriptures? What assurance can you give your Discipels now, that you have not cheated them allthis while? George Fox (as true a Prophet as thy self hath a word from the Lord, that thou art a wioked wretch, and trainest up a company of wretches against the truth. It seens that all who have spoken so highly of your excellent Majesty are lyers, and thy Spouse Martha is a very. Baggage, and Hannah Stranger is a deceitfull Trull. O. cease your singing, and weep and howl you chea­ting Blasphemers, for there is never a Jesus among you. Oh James, Thou must no longer sit as Judge upon the bench to judge and try the cause of Israell. Come down thou Lucifer, thou Son of the morning, thou who hast been from the beginning, ever since the mistery of this iniquity of Quokers began to worke, and hast laboured toWitnes his many writings and indesati­gable travells like the Seribes and Pharisees, who compasse Sea and Land to make Prose­lytes, though they make them the children of the devil, Mat. 23.15. promote it, as much as any of them all, come down and stand at the Barr, hold up thy hand; thou must be tryed. Yea, thou art already tried and weighted, and [Page 30]art found too light, George Fox and George Bishopp who have the eternal imediate and infallible spi­rit, have borne testimony against you, yea, they both; and John Audland and Captain Beal, and Fowgill and Burrcugh, did at James tide last, when at the end of one of one of your meetings at Bristoll, they called and pul­led you and Martha Symonds into a house, and there beat and sorely used you, to the endangering of your lives, as Martha said upon her examination before our Magi­strates: and this testimony they bear still against you: for George saies in his Letter, you are wilfull and stubborn; and for my part I know nothing to hinder your Exe­cution. And I hope the Parliament will give Order for it. Onely this one refuge remains; That you do (and that with speed) get you some apostatized Black Coat (and such there are, though but a few) to plead your Christ-like innocency, against the cry of your high Priests; for surely they will come in against you too: And a­mong the rest, I have this Testimony against thee James (clear it as thou canst) Since James-tide last, a Gentle­man of this City (who owes you no ill will) was at the Bull and Mouth (your great meeting place) where you use to stand upon your infallible tripode, to speak hypocriticall lies in the name of the Lord (and there came in two men with Papers in their hands and many following them, and asked for thee James Nailer; who not appearing, they told thy disciples (there met to­gether) where thou hadst a Bastard or a Wench with Childe; and askt them whether they would own thee? It is true one of the company stood up in thy behalf, and Commanded all flesh to be filent. And fell to recriminate those men: And so they sell to railing and reproaching (as you oft times do) so farr, as that the Gentlewo­man my (witnesse) was afraid they would fall to fight­ing. And so for fear of her life shee left them and came away, and hath not since borne such affection to your [Page 31]way as heretofore. But James, this quarrelling doth not answer the matter, nor clear your innocency, nor avoyd the sentence given out against you by George Fox, and therefore away with him. But stay, may not George Fox and George Bishopp be liers. For if we can take that off (which comes from the Lord) wee will deny this, and there is an end, let us consider a little and weigh things. And as I remember James in his examination (before set down) sayes that George Fox did lie in charging him as he doth in that letter, and that what George Bishopp had writt was a lie, and truly if those high testimonies of those in fallible Saints (before exprest) be true, James is as good, yea a better then either of the Georges, Fox or Bi­shopp; and I could have brought other testimonies for him. Among others, Judge Fells Wife (and such discern­ing folkes cannot easily be mistaken) who in a Letter to James, written from Swarthmore the Eighteenth day of the Sixth Moneth; subscribes her selfe, his Sister in the Eternalls never to be forgotten. Its true in that Letter shee tells him, that shee hath heard something, which hath made her heart to ake, and shee would hear from him in particular, and then shee saith shee should be more satis­fied. It may be shee had heard of that Bastard. However shee subscribes her self as aforesaid, and he her dear Bro­ther, and her dear love and life is to him, and her Soul and Bowells reacheth unto him, her dearly beloved in the eternall life and unity of the Spirit; where no unclean can enter, nor he that maketh abomination, or maketh a lie. So that James is right, and for ought appears, George Fox and George Bishopp may be liers too,; yea, and al­though John Audland did (so please the company) joyn in abusing him at the house as before, yet since that a pretty while) he is his dear Brother; and his Soul loves him dearly. And he gives him an aceount from Bristoll how their Cause prospered at London, as appears by this following Letter, which being found about [Page 32] James among the rest, he upon his examination confest was from John Audland, which is thus.

Something it was, that Martha Simonds, upon her exa­mination said, That when they were abused (as before) that John Audland was more gentle then the rest. It was but a packt business; and I doubt not, we shall finde that Geroge Fox and James Nailer can shake hands, for all this pre­tended difference, and both close to cozen their deluded pro­selytes. And it may be, that the two baggages, Martha and Hanna, have bewitched James, and the Spirit left him, because he would not be ruled by the Georges: for I can tell you one of them (if not both) can pack a business: And (if need be) can procure witness to swear to the purpose (if we could now allow of swearing Truly, as heretofore of swearing Falsly:) And therefore James must repent of his Stubbornness; And the next scene that the Jesuites have plotted, must be brought upon the stage, and take place for a while, till the next be Seasonable.

But in the mean time, there is a better testimony for James, then ever we heard of: for George, yea, and Martha Si­monds, who as before hath an Excellent Spirit and Power, and who struck down James for three dayes, and made him silent ever sinceFor Nailer doth not prophe­sie (as they call it) now. and stopt Howgills mouth; she sayes that George Foxes heart was rotten, and she denied that that was head in him:That spirit & power which rules in Fox, is denied by this eminent she-Quaker. and that Georges words was a lie, as in his own letter before. And James as well as George, is voted by a whole dozen of Quaking Proselytes to be Christs anointed, and a Saint, and the holy seed, a Messen­ger and Minister of the Everlasting Gospel of God: Who though he be in the world, is not of the world; and whose testimony is True against the world; and whose Ministrie is Spiritual and eternal, witnessed by those Twelve, who are One with him according to their measures, in that which lives, and changes not. All this ye have (and more) in their railing Epistles to the Magistrates of this City at the end of Audlands book called The innocent delivered out of the suare; being written in answer to my book, called The great Mysteries of Godliness and ungodliness. So that James was very good, and unchangably so. I must conclude there­fore, [Page 34](for I know not which is the better;) one is as good as another, and both stark naught; a pack of cozening Impo­stors. But pray forbear, will some say, are they Knaves, be­cause they fall out, and differ, and disagree? what are you Priests then? do not you do so, both in doctrine and pra­ctise? are you knaves and seducers then? I answer, No: for he inter aliis is a Knave, an Impostor, and Deceiver, who pretends to speak and act in all he doth, from an immediate, unerring, and infallibleSpirit; and that affirms that what he says is as true and certain as Scripture; when 'cis neither so, nor so. Now this we do not: we pretend no other then (ac­cording to practice) to speak from the Scriptures: and while we speak according to that, we are sure we speak according to the Spirit, whose dictates they are. And we wait, and pray for our selves & our People, that what the Spirit hath writ­ten in the Scripture, he should write in our hearts; That we might find the truth sealed & confirmed in us, by our confor­mity unto it. And blessed be our gracious Father in our Lord Jesus, many of us have the witness in our selves, and in our hearers (by the means of this Ministration) that we are past from death to life. And in this, we trust in him, who hath wrought this in us, none shall make our boasting void. And therefore we deceive not the peope by pretending to stretch beyond our line and measure: we confess we may be deceiv­ed, and may erre; and therefore bid our hearers try and examine what we say by the Scriptures: And if we speak not according to that Rule, let them reject our sayings: we do not lyingly and hypocritically pretend to an infallibility, as you do, when 'tis manifest to all the world, that you who pretend to it are not so. For one of you (even in this very business) must be a Lyer; either James Nailer and his Crew, or George Fox and his; or else you are both notori­ous Cheaters.

And now to gather up the sum of this Narrative, and to lay it briefly before you, and so to come to some conclusion: You have here (de facto) plain and horrid Blasphemie, in attributing those things and titles to a poor mortal wretch, which belong onely to the blessed God, and our dear Re­deemer: [Page 35]deemer: And also pure Idolatry, in giving religious wor­ship (for it is not upon a civil account they do it) and adora­tion to the same; And these things expresly avowed and owned by his followers; and not denied, but approved and accepted of by himself. You see further that Nailer is disclaimed and condemned by Fox, and other Quakers here, as they have done expresly in denying him, and railing upon him, both to his face and behinde his back. And emi­nent George Bishop being (as before) the Amanuensis Scribe, or Pen-man, (if not the inditer) of the Letter of disclaimer; Here then, you have the two chief Heads, and prime and principal Ring-leaders of the Blashemous crew of Qua­kers at opposition (and that in no small matter) one against another; and each of them have their party, and followers. Now this quarrel and opposition, is either Real, and in good earnest, or it is packt and feigned; if the latter, then this followes, They are all of them, one and other, a company of Cheats and hypocritical deceivers; and then let their de­luded followers take notice of it: And that it may be a cheat and feigned quarrel, I shall give you my apprehensions and grounds. Time will discover whether I am mistaken yea or no.

What's the quarrel? why is George so angry, as that he must now disown his first, his old and chief companion? why, Great reason; James Nailer takes upon him to be Christ, to be Jesus. Why, is this such a crime? is not this (as before) the natural and genuine issue of this opinions and principles? But further [...] did not George Fox himself affirme in his book call'd Souls Errand to Damascus, page 8. line 9. & 10.See Irreligion of the Northern Quakers, page 2 at the end, and page 3. That He that hath the same Spirit that raised up Jesus Christ from the dead is equal with God? and did not he avow himself to be the Christ? yea the Way, the Truth, and the Life? Witness Geos Bicket, Isaac Bourn. And at an Assizes at Lancaster, did not one Mr. Sawre, a Justice of Peace in that countie, and an honest gentleman, tell Judge Pulestun in the open Court, that he could produce many would witness that Fox had affirmed himself to be the Christ? The same also he said in the hearing of an honest Minister; [Page 36]who will be ready to testifie it, when called to it. And hath not Fox profess'd himself to be the judge of the world? as George Bicket, Adam Sands, N. Atkinson witness; yea, the eternal judge of the world, as George Bicket witnes­seth. These things are published by one of their own Coun­try-men, among whom he lived, and where the witnesses are known. And how what hath James Nayler done, more when Fox?

Onely this: Nayler's disciples openly ascribe and tender to him, and he accepts of that Divine honour, worship and reverence which they conceive is due unto him; but Foxes disciples think not Yet fit to tender, because the world (as they think) is not yet fit to bear it. And as for Nayler, he doth not recede from his old principles, for (as appears in his exa\mination) he saith, He still owns those books he hath writ­ten; and that they are truth. So that they are still the same, and one as Bad as the other in Judgement, and there­fore their opposition is but feigned, and Fox is not really displeased with Nayler; or if he be, it may be he and his are offended that James should manifest himself to the world, to be Jasus, before him. But then thirdly, I conceive their disagreement may be but in outward semblance, for this reason; There is a rule, dignoscitur ex sovijs—When a man is a stranger, and is not known what a kinde of man he is, in respect of his qualities and manners; he may be known (and that much) by his companious. Now then, if we may judge of George Fox (whom we do not so well know here) by his Companions and their practises (even in this matter) we may well conceive their quarrel against James is not real, but feigned; for although our Quakers here, did seem publickely to disclaim him and his, by speaking and railing against them: yet secretly many of them own'd them and Cherisht them, in sending in supplies unto them in the prison, although necessaries were not (otherwise) want­ing to them: Better then such blasphemous wretches did de­serve; and which necessaries Fox himself stubbornly refused, as a convenient room and bedding: But when some of their own perswasion brought them to him (as did James Wathin a [Page 37]quaking Apothecary and his Wife) he did accept them and not onely in this, but otherwise also, did they shew their love and affections towards them. We readily confess and acknowledge, That to succour and relieve strangers, and to visit those that are sick or in prison, are Duties that our Rule (the Scriptures) do enjoyn us. But in this case, when they are not imprisoned for righteousness sake, and for the Cause of Christ, but for horrid blasphemy against him; and for such crimes for which they seem'd to disclaim and abhor them: and when they were not distrest and destitute, then to follow them with unnecessary courtesies, is, I conceive, in the judge­ment of all un-biass'd men) an Argument and Discovery of too much liking and approving both of their Cause and Persons.

But it may be answered, All are not of a minde; and these who did thus, are not those who did dis-own them.

Well, be it so: but then observe, They are not all led by one, and that an unerring and undeceiving Spirit: they are no more one, then the poor Priests and their Fol­lowers are: and yet Imust observe this to you, That this Wathin and his Wife are no small fools amongst them. But now behold the Imposture and the Im­postor: George Bishop, him whom they call Captain Bishop, he that was formerly of White-hall, he that was the great Agent in breaking and tearing the Lord Craven's Estate in pieces; whom that poor wretch Faulconer, who died in prison upon Conviction (in he Upper-Bench at Westminster) of Perjury in that very Case of the Lord Craven: I say, Him whom this Faulconer, upon his Death-Bed, did lay the blame upon, (though no doubt unjustly, (as George will say) for who will ac­knowledge such a horrid thing, unless truly converted?) This George Bishop being a most reverend Quaker, and hugely zealous in the Cause; having penn d a Fiery Flying-Roll, full of rayling against the Magistrates and Ministers of this City; which is a cleer Argument [Page 38]of his Repentance for his former iniquities, and good services for the State; for which he deserves to be Sainted, nay, made a Martyr, by some undeserved death. This Saint George, who upon the first coming of Nayler and his Company (as aforesaid) in that blaspheming manner, did (to those who had occasion to discourse with him about it) dis-avow and disclaim them, and profest they had so done long before, even at James-tide, (as you had it formerly:) and which is testified by his and his fel­low Foxes Letter, (before specified)wherein they suf­ficiently charge him, the said Nayler, as a naughty Fel­low; Yet see, this very George, (even honest George Bishop) writ up a Letter to some in the Parliament, in the behalf of blaspheming James Nayler, and his party.

Good man! in his zeal and affection to these un­erring Saints, he was afraid the Parliament would op­press them, if he had not interceded for them. And indeed, he is not worthy to be esteemed a Saint, who will not stand by, and own his Brethren in an hour of necessity, to stop the odium, and disgust, and clamour of the people here, which was like to rise high upon the first appearing of their blasphemous and idolatrous Practises; and which might justly have rendered their whole Cause and Party abhorred. It was but Christian Policy in Face to decry them, al­though in Truth (as appears) their Hearts were with them.

So that upon consideration of these Collusions, I do conceive, we may conclude (without any sensible er­ror) That their quarrel and opposition is not real; nor are Fox and his party indeed offended with James Nay­ler and his; but that it is packt and feigned: for I told you before (when I expected not this last information) the Georges (knew how to shuffle a business: and if this be so, I then leave it to every one (even their own de­luded Proselytes) to judge of them. Nay, but it is not feigned. And, Yea, we are truely angry and offended with them: for if we were not so, why should so many [Page 39]of us together, (yea, and some of us doughty Cap­tains) so valiantly assault them, and beat them, to the endangering of their lives; and throwing good Mar­tha Simonds (that precious Creature) down the Stairs, as we did at James-tide last, after our meeting as afore­said? And why else should we (the two Georges) write such a dreadful Letter of disclaimer to him? nor would our chiefest, and our most sober and discreet Quakers, go to visit them in prison. Yea, we are in good earnest, we are really divided; and we do disclaim and dis-own them.

Well, be it so: But then are not all your high flying pretences (like the work of the Masons, and Brick-layers, and such-like Trades, your Fellow Work-men of old) become a Babel, a Bauble, Confusion? God was one, and Christ was one, and the Spirit was one, and Truth was one, and we all were on; say you. True, the Priests did differ and dis-agree, and were divided both in their Judgements and Practise: But we all spake, and writ, and did, from that one un-erring, infallible and undeceiving Spirit. Is not this your constant Language, and bold confident boastings? Why then, what's the matter now? How went the Spirit from James Nayler? and when was it? and how shall we know whether it be gone or no? and how shall we know whether ever he had it? or whether George Fox hath it, or ever had it? James his party (you see) plead highly for him: we never heard so much spoken or written of or for George Fox. And whom now shall we believe? Tell us, Wherein is Nayler behinde Fox? or wherein is he inferiour?

Alas poor quaking Proselytes! how have you been deluded and deceived, by a pack of quaking lying Moun­tebanks, who pretended to talk to you from the imme­diate Spirit (as they phrase it) whereby they were all one; and now you see 'tis no such matter? Nor can you well tell which of these (your two chief Apostles and Pro­phets) to believe, and follow after. What can you or George Fox (with any colour of reason) say to these [Page 40]things? Yea, we have this to say: (viz.) James Nayler is bewitched: for so 'tis given out: and it may be so. And truely (I write it in sincerity) I am strongly inclined to believe it. For, were he not bewitched (as also his at­tendants) it were impossible for them to be such sottish blasphemers, as they have shewed themselves in these actions, which can proceed from no other spirit then Sa­tan. But then how doth this mend your matter? will any people in the world, that are not infatuated, and ju­dicially given up by God to believe lies; follow such for their guides and teachers (especially as infallible ones) over whom the devil may have so much power? and who can tell whether the devil hath not beguiled him all along ever since his first engagement? Though he would not bring him to his heights at first, as he did not our Saviour to the high mountain till his last assault, there to tempt him with vain-glory. But our Lord Jesus, though he were tempted by the devil, yet he could not be over­come by him; because he had nothing in him. But it is not so with Nayler. And if Nayler be bewitched, how shall we be sure that Fox is not bewitched likewise, or rather, that Fox himself is not a Witch? I'll tell you what I finde written concerning him, in that book be­fore alleaged (viz) The irreligion of the Northern Quakers; where the Author giving divers reasons, why their Quakings should be Diabolical reptures proceeding im­mediately from the power of Satan; In the 18, 19 pag. gives this as his last, and as an argument demonstrative, in these words: George Fox the ring-leader of this Sect (saith he) hath been, and is vehemently suspected to be a Sorcerer. And then goes on: The presumptions of his wickedness in this kind, are not weak. Some persons of good quality that came out of Notinghamshire to Kendal, told them of note in that town, what pranks this Fox had played, and what disturbance he had caused in that County, before he came into these more Northern parts. And withal, he credibly reported to them, a strange story of the devils discovering this Fox to be one of his vas­sals [Page 41]and agents, while he was there in a certain house, to­gether with many of his Disciples speaking to them. This accident, he said, caused many of his followers to desert both him and his wicked Way. And principally procured this Foxes apprehension and imprisonment in Notingham-Castle, till he ran away, and his keeper with him.

And then he goes on, to shew how he doth bewitch people, by staring them in the face, taking them by the hand, &c. And some strange effects that followed. So that if Nayler be under the devils power, Fox is not much behinde him. Both are bold blasphemers.

And thus have I finished my Narrative.

And now for you my sober and Christian Readers, who would neither deceive, nor be deceived; Let it not seem strange unto you, nor be you moved, That such Im­postors and deceivers are come out into the world. But rather, be the more confirmed in this truth; (viz) That the Scriptures are the very Dictates of the true and faith­ful God, forasmuch as they forewarn us, that such things must and shall be. That 2 Pet. 2.1, 2. is a full Prophe­sie of these times and persons; where we are foretold that There shall be false teachers who shall privily bring in damnable heresies, even denying the Lord that bought them, (as these wretches do) and bring upon themselves swift destruction; as these will do, if they repent not: which mercy the Lord grant unto them. And that their wick­edness should know no bounds, but that they should pro­ceede from evil to worse, we are also from the same un­erring Spirit in the Scripture informed, 2 Tim. 2.13. E­vil men and seducers shall wax worse and worse, deceiving and being deceived: Nay, we are forewarned, That the delusions of Impostors shall be so strange and strong, that they shall (if it were possible) deceive the very elect, who were they not kept by the mighty power of God should be drawn away by them.1 Pet. 1.5.

There have (and there may again) come false Christs, and Antichrists accompanied with the workings of Sa­tan,2 Thes. 2.9, 10. 1 Tim. 4.1, 2. [Page 52] with all power, and signs, and lying wonders, and with all unrighteous wayes of deceivings, who shall depart from true doctrine; and giving heed to seducing Spirits and Do­ctrines of the Devils [...]oyning, shall speak lyes in hypocrisie: and by good words (smooth words, [...],) and fair speeches, (or by speaking fair, or by speaking well, [...]) shall deceive the hearts of the simple, Rom. 16.18. those who are inno­cent harmless Souls, who suspect or think no evil; and are not acquainted with the devices, method, and wiles of Satan. 2 Cor. 2.11. And this the Lord may justly bring upon us in our times, to try a perverse and faithless Generation, who are zealous for their own ends and interests; but are not valiant for the Truth.

These wretches work no Miracles: for as for making Proselytes, and procuring Followers, (which are all the Miracles they ordinarily pretend to) besides that this cannot be a Miracle, if we speak of Miracles in the true notion of them, (as wise-men know:) I say, beside that, Deceivers and Impostors in all ages, have done such Miracles as to gain followers; witness, Simon Ma­gus, who had a long time bewitch'd the people; Act. 8.9, 10, 11 and to whom all, from the greatest to the least (high and low) gave heed, and followed him, as a great and high person; one accom­panied with the power, (as the Quakers speak:) wit­ness also, the Arian Heresie; under which, as Church-History witnesses, (Ingemuit totus Orbis) The whole World groaned: witness Mahomet, and his multitude of Fol­lowers; and witness the Whore of Babylon, who made all Nations drunk with the Cup of her Fornications; that is,2 Pet. 2.1, 2. her false and idolatrous Doctrines and Practises. And in that place forequoted, although those false Teachers, teach damnable Heresies, (Heresies that bring swift destruction upon those who entertain them) yet many shall follow their pernicious ways; and by them, and by their means, the way of Truth (true Doctrine) shall be evil spoken of, [...], shall be blasphemed. And therefore I say, [...] Cor. 11.1 [...]. Be notmoved at these things; there must be Heresies (sayes the Aposle) that those [Page 43]who are approved, (or tried) may appear or be made ma­nifest.

Being therefore thus forewarned, let my counsel be acceptable; in as much as there shall be (and who knows how soon?) such an hour of temptation and trial that shall come upon all the world to try them: Rev. 3.10. Keep close to the word of God's Patience and his sure Testimonies, and you shall stand unmoveable: and to this purpose, take heed of formality and slightness in your profession. None are so neer and liable to Satan's delusions,2 Thes. 2.10, 11, 12. as those who know the Truth, but do not love it.

Briefly therefore, Know the Truth, love the Truth, and so love it, as that you live up unto it, and be secure. And as for these present Impostures practised by these blas­phemous Quakers, look upon it as no other then what their Opinions and Principles carry in the very Bowels of them. This is no other then what I did fore-see and fore-tell, as may appear in my Book before mentioned: To which Audland hath given some imperfect and im­pertinent Scribbles: which I could never finde my self at leisure enough (nor ever shall do) to make Reply unto.

We finde the drift of their Doctrine all along to run this way, That that one single and individual Person, Jesus Christ, God and Man; who was born of the Vir­gin Mary, and crucified at Jerusalem (sixteen hundred yeers ago; and is as we believe in both natures of God and Man (the very same who rose again) ascended up into Heaven, is not he, (who by what he doth and suffered in that one numerical Body of his) that doth justifie us from our sins, and procure our acquittal with God at the last judgement; and so finally save us: But that a Jesus in us, or in our own persons, See for this a­gain, Martha Simmonds ex­amination. must accomplish these things for us; as I have demonstrated in that former Discourse: and which (as I have there declared) is (no doubt) that which the Quakers have meant, whenas they did at first often say, they had something to de­liver to the World, which it was not then fit to receive. Which [Page 44]now appears in this Impostor James Nayler, viz. That every one that is saved, must be their own Jesus: for this is but the product and practise of that old Opi­nion, with which James Nayler stands charged in a Book writ long since, called, The perfect Pharisee, which is this, That he that expected to be saved by him that died at Jerusalem, should be deceived. Which Prin­ciple hath been since handed down by others; as by one Dring a Quaker in London, who spake to an In­habitant, and a person of credit in this City, these words following; which upon just occasion, is ready to be attested upon Oath: Art thou such a fool as to hope to be saved by that Jesus Christ that was crucified at Jerusalem sixteen hundred yeers ago? and hath been since spoken in a publick assembly of the Quakers in this City, by the Wife of Iohn Audland as ap­pears by this following Affidavit, taken before the Magistrates of this City.

The 23 of September, 1655. Lawrence Reymund, Servant to Mr. Walter Stephens, of Bristol, Linen-draper; aged sixteen yeers, or thereabours, deposeth, That about two Months since, he was present at a Meeting of the Quakers, where was (as he supposeth) two or three hundred people: at which time, Iohn Audlands Wife was speaking to the people; and (among other things she delivered) the Deponent did hear her say these words, viz. Whosoever doth think to be saved by that Iesus Christ that died at Jerusalem, he should be deceived: without any Qualifications or Expositions thereupon, as he remembreth. So that you see, It is not that Jesus Christ, but some other: for as for that Christ in the Flesh, with all he did, and suffered therein, he was but a Figure, and nothing but an Example, say they: which words stand charged against them in the Perfect Pharisee: and for which is quoted, the Quakers Book, called, Sauls errand to Damascus, where (as is asserted) it is expresly found; and is agreeable to that expression before of Martha Sim­monds, in her examination.

And now having done with this Narrative, Observa­tions and Cautions, I shall crave leave to give you a few words in vindication of this City, and our Magi­strates; who, though they cannot be excused à toto, yet they may 1 tanto; and that very much. And in­deed, what Men are there, (Magistrates or others) that h ave not their naevi, their spots, their defects and failing? Look upon the best Kings and Governors, whose praise are in the Scriptures, and you shall finde, that they were men, and so were (in divers things) defi­cient and imperfect.

Our City and Government, are (we doubt not) voted and noised abroad, as much corrupted, inclined to, and favouring much these blasphemous Quakers: and we finde such apprehensions are had of us, by such as repair hither, and when we go abroad to other places. But whosoever shall but understandingly consider the state of things with us, as it was when these Wretches came first unto us, will not so much wonder at their thus nestling and work­ing amongst us: nor (did they know the Truth of things) will they finde us so much tainted as they con­ceive of us.

And therefore, that none may ignorantly condemn us, I shall as briefly as the business will bear (yet truly) lay the whole matter before the World. And herein I shall declare the ground, rise and occasion of the en­crease and growth of these Impostures among us. And in this I shall have the Testimony of the generality of our Inhabitants to what I shall discover, whether it be truth or falshood;and therefore it concerns me to be a faithful Relator.

When this City, towards the end of the late unhappy Wars, was reduc'd to the obedience of the Parliament, a Committee was here constituted, consisting of some of the Souldiery, and some Citizens; amongst whom, [Page 46]one Dennis Hollister a Grocer, (who with some others, who were of the same Committee, had absented themselves from the City, whilst it was under the Kings power, and had been in some employment abroad for the Parliament) was one; a man of a proud, imperious, and domineering Spirit, (as is sufficiently known.) But the then-Governour of the Garison,) (who was one of the Committee) keeping a convenient distance, and maintaining a good correspondence with the Magistrates, their Au­thority held in a fair equipage; until such time as (divers of the Magistrates being ejected as disaffected to the Parliament) the publick affairs of the City came to be managed by other hands. And then this Hollister, and some of his adherents, (under the name and notion of the Godly and well-affected Party; which, as it was used by many, was one of the greatest cheats that this Nation hath been disturbed by) began to be pragmatically busie;M. H. H. being much encouraged by the interest and fa­vour he had with a Major General, a person at that time eminent and of great power; as also by the advan­tage and assistance of George Bishop aforesaid, residing at White-hall, who was then a Man of some credit. And that which gave no small help to their ambitious ends, was, That at last, (after some succession of Governours in the Garison) the last (probably not acquainted with the Spirit of this man and his Faction) joyned with them as a Member of their Congregation; of which Congregation this Hollister was the Master: their Church (if I may so call it) going ordinarily under the name of Mr. Hollisters Church.

And something I shall here lay down in excuse of this Gentleman who thus joyned with them: and it shall conduce to our main business intended. At his first coming to this City to take the charge of the Garison, being a person serious in Religion, (and possibly of the separating perswasion) he found this Hollister and his com­pany, as the onely Church amongst us; (for indeed they had assumed and arrogated that unto themselves most [Page 47]proudly and censoriously; looking upon all others as without, and scarcely Christians.) And that which ad­ded to their estimation, was, They had at that time, a godly, learned, and able Preacher, and an ordained Mi­nister, who sometimes participated with them in the Ordinance of the Lord's Supper, and every Lords day preached unto them, but had not taken the pastoral charge over them, although, to may knowledge, he was urged thereunto: affirming, that none who knew them would take the charge of them. But this was not known to every one.

Now it is not much to be wondred at, that a stranger finding these people carrying the Name and Face of the godly and well-affected to the Government, (for security whereof he was sent hither) and being voted for the choice Congregation, with exclusion of all others: no wonder, I say, that he should joyne with them. But this I shall declare for his honour, That when he re­turned to this City, (from whence he had been for some space of time together absent) and finding these Qua­kers amongst us, he disclaimed them, and denied them to speak publickly; and, as I heard, check'd Captain Beal, and also his Son-in-law, for countenancing and entertaining them.

But now to proceed: this his joyning with Hollister and his Company, was no small countenance and strengthening to their party, which they improved for their factious and ambitious ends; upholding the Souldiers and the Garison, that they might uphold them: as was cleer by their practises and endeavours with the late former Par­liament, when they were consulting in affairs of that nature, scil. dismantling several Garisons unnecessarily kept up in the Nation: Then did these men with much industry, (under the old disguise of godly and well-affected party) by Petitions (to which they put names, which the parties never owned; as they did since in ano­ther business: which is so far from being a godly, as that it is a knavish practise) and by other ways, they [Page 48]aspersed the generality of the Inhabitants as Malignants and ill-affected: although in that particular, by the wis­dom of the Parliament, and the right information of some, they were disappointed.

But before, (by the means aforesaid) these men being inthron'd (as it were) in the Government, they carry all before them: and that they might domineer in spirituals as well as temporals, (an ingenious Person, as before, being not able to bear them) they send for a Tailer out of Wales to be their Teacher.

And now so high was their Empire, as that no man who was chosen a Magistrate in the City, could be sure of his standing without their liking; they bearing the greatest sway in all things: the Magistrates standing but as cyphers in matters of rule and power, further then it had the stamp of their approbation.

And now for matters of Religion, none must preach, but with their good liking; and if they had a minde to set up any man to preach in our Pulpits, be he what he will, for Trade or Calling, and how rotten and unsound so­ever for Judgement, whether Arian, Arminian, Enthusi­ast, Anabaptist, Antiscripturist, (or whatever) preach they may, yea, and shall too, do Ministers or Magistrates what they can or dare to the contrary.

Instance in each of these, I shall give within my own charge and station: Mr. John Wells, now, and then of Lawrence-Jury, London, an able, godly and Orthodox Preacher, who came down to this City to visit his Rela­tions; and having promised to supplyme on one Lords­day in the afternoon, was by them put by and hindered: but when that poor creature, William Erbury, (whose Wife and Daughter (the Dorcas before mentioned) are turned Quakers) was in the deepest of his aepostacy, then were the Keys of my Church or place of meeting, endea­voured to be fetched out of my hands by threats and menaces, that one Morgan Lloid, (a person known well enough to be hare-brain'd and fanatick, and the said Er­bury (the one in the Pulpit, the other standing upon a [Page 49]Pew) might there abuse the people with their delusions; and this many hours together in a Winter-evening: the people going and coming, as if it had been a Bear­baiting. And these within, carrying themselves rudely and uncivilly, without order or decency; riding upon the Pews, to the nastifying of the place for a long time after, and to the rendring the Ordinance of Preaching, base and contemptible. And when I had carried the Keys to our Magistrates, desiring their protection, and the securing of my people from lying and destructive vani­ties: these men left no means unattempted, till they got the Keys into their possession to the purpose asoresaid, al­though the Magistrates had promised me to the con­trary: but such was their power, there was no with­standing them.

True it is, (as I was informed) he, by whose power the Keyswere gotten from the Magistrates, promised that Erbury should not speak there: but promises were one thing, and performances another. And so impetu­ous and imperious were they, and such was their power, that before this, if they could not have their wills in a thing even scandalous and unreasonable, they threatned the Magistrates, that they would turn out a godly and Orthodox Minister out of the City, who had been im­prisoned, and suffered much more then any of them, for his good affection to the Parliament: he differing at that time in judgement in some particulars. So that the Ma­gistrates (out of tenderness) were forced to yield unto them; and then these good souls were quiet.

Things thus constituted and managed, what was one great business of these well-affected persons (to their own cause) but by themselves and their Teachers, Hollister ha­ving been heard to say, That U­niversities, and the setled main­tenance of Mi­nisters were the plague of the Nation. (both itine­rate and fixed) to cry down humane Learning, Universi­ties, ordained Ministers, and their setled maintenance, as Antichristian and Babylonian? and to un-Church all our Churches and Congregations, as parts and reliques of Ro­man Superstition. Then began they to cut us out new Churches, according to the (their fancied) primitive pat­tern: [Page 50]which being marr'd in the shaping, was never yet made up and put together. Then this perswasion was insinuated into the mindes of the good people (women especially) that if he that preach'd was a Scholar, (un­less of their judgement) it was but the strength of parts and acquired abilities, and so but a carnal Preacher, be the matter never so solid: But if a mechanick, and un­lettered (eo nomine) upon that very account, his preach­ing was from the Spirit, although what they delivered, were the least part their own: and which, were they called to it, they were not able to maintain and justifie. By this means the ordained Preachers of the Gospel, and their labours, became contemptible with the meaner sort of people, who whereupon flocked to them, as seemingly more spiritual: but to be sure, as having greater counte­nance; the power of the life and death of mens prefer­ments lying much in their hands. But as Faction never ends but in further mischief, this choice Congregation fall (divers of them) into direct Anabaptism: for be­fore this time, many of them slighted and neglected the baptizing of their children.

And that you may more fully discern the aptness and disposedness of this people to novelty, and uncouth ways and opinions: I shall discover to you one of the most bold and daring attempts, that ignorance durst presume, or you have ordinarily heard of, even to set up a mock-Ordinance, a — of their own invention. Divers of their Congregation having slighted and neglected baptizing of their Infants: a great Woman among them having three of her Children unbaptized; and being discoursed withal by a discreet and understanding Gen­tlewoman (a neer Relation) she was so far convinced, as that she thought it her duty and her comfort to have her Children owned as in a better condition then the Children of meer Heathen: which she communicating to their learned Teacher, (for I cannot hear that he was ever called to be their Pastor, though he administred Ordinances among them) he (it's like) consulting with [Page 51]the reverend Congregation, to give her satisfaction, findes out this invention. Their Church being solemnly convened, the three Children are brought into the pre­sence, and something being prayed, and something spoken by one, and so by another (prayer before and after, is not much material:) The man (for I know not well what to call his Name of Office) having spoken against sprinkling of Ifants, being it may be the words of his institution to this new Ordinance) takes the Children, the one that was young into his arms; and the other two, who were able to go, by the hand; and having called them by their Names, presents them to the Con­gregation: And thus the good Woman trusting to her Leaders, was put off with a shadow, with a dry Ordinance, and her Children as much Heathens as before, notwith­standing this Imposture.

But now from this dry Baptism, they shall to dipping; and their Teacher, and a chief fellow-helper of his, are dip'd at London: which a long time they endeavoured to conceal, for what reason I know not, unless it was feared that many of their followers would forsake them, and withdraw their maintenance. But at last, after one M. Jessey (an Anabaptist Teach of London) had come down (it may be) to confirm them: then their Teacher from be­ing secretly dipt, becomes an open & professed dipper. And now their very profession and practise engageth them to unchristen us, and all our children, and to unchurch us and all our Congregations: for indeed, if we be not true Christians, we cannot be true Churches. And how much stress, they put upon their dipping, I shall give you in the saying of their greatest Champion, M. Tombs, as I have it in a Letter from a learned and godly Minister, now living in Herefordshire; which Letter I still keep by me, for this (or the like) occasion: which was directed to me about the beginning of the yeer 1656. (for the date is occasionably torn) the words are these: Sure it is, that M. Tombs did never so violently urge Rebaptization as of late: which Ordinance (pardon the words) he makes [Page 52]of so great necessity, that all those who refuse to come under it, he openly stiles the children of the Devil; and wonders upon what ground they can call God Father: and I hence wonder upon what ground their Anabaptist-Teacher here, can administer the Ordinance of the Sup­per to those, who (not being dip'd) are no Christians, but the Devils Children. And if he shall say, This is not his judgement (for then it would lessen his Contri­bution, which is a feeling Argument:) I ask, By what Authority doth he make a single Judgement to himself, contrary to their received Tenents? For I appeal to all who know any thing in this matter, whether it be not the common Opinion and Judgement of those of that way, to deny both our Baptism and Ministery, as from Antichrist? And why do they deny to hold Communion with us in the Sacraments, which were instituted and alwayes held, as the Badges and Pledges of Christian Communion and Fellowship? Nay, so much do they abominate Communion with us, as that their Mid-wives and Nurses (who by the duty of their place are to attend upon the occasions of the Ordinance of Baptism) do withdraw from the presence when the Ordinance is administred to Infants. And what meant he himself, when (in his publick Lecture) he ask'd what we had in our publick Congregations, but dry breasts; and what we had from Antichrist, when we were six or eight dayes old? Which, what can he mean but Bap­tism? This I have from one that heard him, and was ready to make Oath on't. And how then dares he to administer the Supper to an unbaptized and Antichristian person? Something 'tis, the profest, and thorow-pac'd Anabaptists leave him, and will not joyn with him but have their separated, out of his separated Congregation: they are true to their Principles, and do not juggle; and therein shew themselves more ingenuous.

And here I must crave leave to step out of my way, and to say a little by way of defence and apology for this my plain dealing: I am very apprehensive, That what I have [Page 53]here laid forth, will raise, the spleen of some persons, and that they will put forth their stings of sharp censures: for whoever shall put his finger upon a sore, must ex­pect wincing and kicking. And the common blinde, (whereby ignorant people are mis-led, and guilty persons shelter themselves under) will be now practised toward me, viz. This, will they say, is bitterness and passion, and contrary to that brotherly love and charity that ought to be in one towards another; and though we differ in judgement, we should not in affection, &c. You should rather by love heal the wound, then by opposition make it wider. I confess the words are very good, and smooth, and plausible: But first, Doth this any way hinder, but that when a man is to discover the grounds, and rise, and growth of some eminent mischief, (that so Truth and In­nocency might be vindicated, and the like mischiefs for the future to be avoided) doth this hinder one from dis­covering the plain and naked Truth concerning such persons and their wayes, who have promoted that evil? If what I have said, and shall sayWhat I have said, is but in order to what follows., be not Truth, let them smite me, and I will lie down under the reprehen­sion. But secondly, I have observed this, many yeers, as a subtile piece of policy in the deceivers of this Ge­neration: That when they promore their designs of destroying the Truth, to the provocation of the zeal of true Christians; then, to avoid those sharp reproofs which are due unto them, they'll call for moderation. Titus 1.13. Which is as much, as if they should stroke us and mooth us with good words, that they might get up & ride us, or strike and wound us and the Truth, and intreat us to say nothing. But thirdly, As for these Anabaptists, I'll make my appeal to all the world (except themselves) who are they that break the bond of love, and charity, and moderation, and brotherly communion, they or we? It's well express'd of one, That Schism is properly against Christian love. M. Marshal. And is not this against Christian love, and so Schism (or some­thing more) which rends and tears whole Churches from the communion of Christ's Body? Are they not [Page 54]Schismaticks, who confine all Christ's Members, within the Chanels and bounds of their narrow Society; like the Donatists of old, thrusting out all others as the brats of Babylon? for what are we other, if our Ministers, Baptism, Congregations, be Antichristian? Suppose we would hold communion with them, will they hold com­munion with us?Mr. Fyrmyn. I never heard, (sayes one) that we have denied communion with them in Ordinances; but to be sure, they (the Anabaptists) have denied com­munion with us, and cast us off with highest scorn. And sure I am, they account baptism as polluted: for what else means the practise aforesaid, of those of their perswasi­on, to withdraw from the presence while the Ordi­nance is administred, as if it were a pestilential and contagious thing? And therefore, as one said in ano­ther case, Quid verba audio, cum facta video? What mean you to speak of love, when we see such actions? nay, what speak you of love to us, when we see both your words and actions so contrary? (you may as well say to us (as one languages it) thus: Though we dif­fer in judgement from you, Mr. Fyrmyn in his notes on M. Marshals Ser­mon of the power of the civil Magistrate in matters of Religion. and break our union with you, manifesting it openly, by casting off communion with you; yet you must be united to us: though we call your Priests Blackcoats and Antichristians, and so your Churches; yet you must not differ in affection. But (as he sayes there) this Schismatical Spirit is intolerable. And as Mr. Marshal observes (in another Sermon concerning unity) erroni­ous persons (and he speaks it of the Anabaptists) are ordinarily proud, and must have all mens sheaves bow down to theirs; who will close onely with teachers and compauies according to their own lusts, pag. 30. of that Sermon. It would well suit their ends, (which is to break all our Churches to make up their own) if we should sit still, and (like Issachers Asses) couch down under every burden (with silence) which they please to impose upon us: but in so doing (and so will all those who do so) we should prove traytors to the truth, and to our Lord and Master. And to our people in general, I say thus much: It is a [Page 55] great Argument of their great ignorance, that they can­not all this while discern between soft and smooth words, and hard and cutting Doctrines; and that they should be so simple, to countenance those, who un-church, un-chri­sten them, their children, and their forefathers. And there­fore whilst we speak the words of truth with soberness, let them cease to charge us with the breach of charity, And whereas some think they own our Mini­stery, because they hear some of us: Alas, this is but a Blinde: for so sar a Pagan may hold com­munion with us, & we may hold with them: and so, own one an­other, if this be owning. which (upon the ground aforesaid) we must lay at their doors. And if I wrongfully charge them, let them but acknowledge our Ministery, Churches and Ordinances to be according to Christ's institution; nay, that they are but such, as with whom they will hold communion: and I will write a Retractation. If not, they must give us leave (or we will take it) to be sensible of the wrong they do us.

And therefore now to proceed upon that from whence we have digressed. While things were with us in that posture (as aforesaid) in steps that Little thing into the world, which some would call a Convention (but I think a Conventicle) of Parliament: And thereof, this Denis Hollister (so great a man was he in this world) was a Member. From whom, and which Assembly, Being also made a member in the Committees of highest concern­ment; insomuch that it was giv­en out by some, he was the third man in the Na­tion. this party had great expectation: As well they might, considering the Constitution; but that, by God's goodness, there were some discreet and sober persons, and good Patriots among them; who happily helped to their speedy dissolu­tion. As if they had been created on purpose, to come up to the House, and see it, to be kick'd out, and laugh'd at. This so raised the indignation of this fellow (Holli­ster) and his company, as that he and his Teacher, (with their Society) neglected the Declarations, and solemn ap­pointments of publike Meetings for duties recommend­ed by his Highness to the Nation, for a long time after: Yet still keeping up their interest with the Souldiers, that now they might keep up theirs. To which those Offi­cers in the Garison who originally were men of an ordi­nary extraction, and of mean fortune (and finding this City a sweet harbour for them upon many considerations) [Page 56]were very ready to joyn in. Raising often contests and debates with the Magistrates and Citizens upon several occasions; whom still they endeavoured (together with these men) to represent as disaffected, and as persons not to be trusted with the Government.

During this distracted, broken and divided Govern­ment, in come some of these wretched Quakers from the North amongst us; who by their Lyes, Monkish profession, reproaching our Ministery, sufficiently be­fore (by the endeavours of the former) despised and contemned; and crying down Tythes: so far prevailed with some proselytes, as to disturb our Congregations: In that manner, and by those means, with which the world is too well acquainted; and therefore I need not re­late. And now (see the end of pride, faction, discon­tent, and affected singularity) to these Hollister andWho was then outed at White Hall. Bi­shop (and divers of that party with them) joyn them­selves. Also, Captain Watson and Captain Beal, who had then chief command of the Garison in the absence of the Governour; (the one residing in the Castle, the o­ther in the great Fort) and these become their proselytes. The insolent disturbances of this people growing higher and higher, incens'd the spirit of the inhabitants, to see their Ministers so abused. And the Magistrates fearing what it might come unto (as well they might) convented two of their Talkers before them: who ha­ving heard them, and perceiving their folly, commanded them to depart the City; threatning otherwise to im­prison them. But these men, who had learn'd to despise Government, they and their followers go and come at their pleasure: And those of our own Town, who had learn'd the same lesson, give them entertainment in their houses. And by this means, provocations and distur­bances go on further and further. And they keeping their Meetings in divers houses in the heart of the City. And although the Magistrates imprisoned divers, who disturbed our publike Meetings; yet such was their en­tertainment in the prison, by the visits, and sending in [Page 57]plenty of the best provision, by their Fellow Quakers; as that it was better for them there then when at li­berty; The Disturbers being persons of mean condition, which was something observable, that they being all acted (as they say) by one and the same Spirit, it should move the small ones, and not the great ones. And so in their quakings and spewings, &c. which (I wonder why they have conjur'd down that Spirit) is now quite out of fashion. Still their Quakings and Disturbances increase, by the coming of more and more Teach­ers. But they not begging, and being lodged in pri­vate houses, the Magistrates knew not how to deal with them as vagrants, as they deserved. And in­deed, they were discouraged and dis-heartned by some, who should have had the wit (or honesty) to give them better counsel.

It's true, there came forth a Proclamation, which we thought had been to have suppress'd them: but so sim­ple were we, we could not understand the meaning on't; and so were still without remedy. At length, their Assemblies grew so great, that ordinary houses would not receive them: and therefore they had their Meetings in the Castle, by the countenance and compa­ny of Captain Watson and his Wife, (who was seen at the Bull and Mouth, at that Meeting, when Nayler was charged with a Bastard, as aforesaid) and in the Fort by the countenance and company of Captain Beal, both Sabbath-dayes, and others: whither many hundred re­sorted out of City and Country.

These Ring-leaders walking up and down the City at their pleasure, without respect or fear of the Magistrates; and making their excursions out to the Neighbour-Towns and Villages, there to seduce the Country.

True it is, These things so raised and exasperated the mindes of some of the Youth of the City; some of whom having heard them deliver unsound Opinions, to the impoysoning of the people: and conceiving them punishable by the Magistrates, did seise upon them, one [Page 58]week-day, as they were going towards a Quaking-Meeting in the Country; and with strong hand endea­voured to bring them before the Magistrates, and to require Justice on them. But the Magistrates not be­ing then at the Tolsey (their usual place of meeting) they let them go without harming them.

But so great was the zeal of these Souldiers, and their Abettors, for these deluding and blaspheming Quakers, that the next day they came to the Magistrates, with great Complaints and Out-cryes against the Apprentices, as Riotors: with high words requiring punishment upon them, in the behalf of these Deceivers; who came and continued here with the affront of Justice. The Ma­gistrates, that they might not (in the least) give coun­tenance to any thing that carried the face of Tumult or Riot, send for some of the Apprentices before them; which the rest perceiving, come up into the middle of the City to a great number, (but without Weapo [...]s or Staves, wholly unarmed) declaring indeed this Reso­lution: That if one of them were committed upon that occasion) they would all go to Prison. But so high, impetuous and violent were these Quakers Proselytes, that they armed their Souldiers, with Swords and Muskets, and brought them up into the midst of the City, against the People and Apprentices, and set the City into an uproar, and very neer to blood and confu­sion. But by God's blessing (upon the discretion of the Magistrates, and the mediation of some sober per­sons) the Apprentices were dismiss'd, and the Tumult ap­peased.

And as we never knew the like before, so we have not, and trust in God's goodness we never shall see the like again, here in this City; although we have no Soul­diers immediately over us: but yet still the cause of these Quakers must be upheld, countenanced, maintained and propagated amongst us and our Neighbours, by the strength and power of these Souldiers: For when the Deceivers have a minde to go abroad into the Country to [Page 59]spread their lyes and delusion; the Souldiers (who were not placed here for that purpose, much less, to raise Tu­mults) must guard them through the City, as they did the very next day after; which countenance the Mini­sters could not finde, though we were often abused in our Congregations.

By this means, these Impostors were so setled and rooted among us, that until by time and good counsel, their foolish, absurd, and blasphemous Opinions be grub'd up, we cannot expect wholly to be freed from them. But in the mean time, it is our hope and prayer, That the Lord will so stir up the zeal of our Governours for our Lord Christ and his Gospel, as that these bold Blasphemers shall receive such a guerdon for these their horrid and unchristian practises; as that all three Nations under his Highness Government, shall hear, and fear, and do no more so wickedly.

And thus I have given you, an account of the state of Affairs with us; wherein I have not been exact to ob­serve the order, or circumstance of time in every par­ticular: for I intended not an exact Diary: but I have been careful to give in the substance, in Truth and in reality.

And by it I hope it appears to the World, that our City and Government is not altogether to be condemn­ed; but much to be excused, and indeed as much pitied. And now that the World abroad may not look upon us as wholly tainted with this sowre leaven of wickedness; and so fit to be cast out, or unworthy of Christian Soci­ety: let them know, that by God's goodness (except one) there is none of those, who are or were thought fit or worthy to bear a share in the Government here, that are led away by, or inclined to these wicked persons: nor are there many any way considerable, that adhere unto them; and those who are so, (as we all conclude, who have knowledge of them) such, and their relations and adherents, as upon faction, discontent, and dis-affected humour, have been seduced by them. And that the [Page 60]World may know, what door they went out at; let them take notice, and it is a thing to be observed, That the most (if not all) of those, who (among us) have turned aside to these wayes of wickedness, are such as first for­sook and departed from their established and lawfully called and constituted Ministers, to run after the ignorant fancies of Mechanical undertakers, by whom, unsound and unsetling Doctrines have been vented; and bold, ignorant, and presumptuous undertakings practised, as hath been in part demonstrated. And for the Truth of this, I appeal to the whole City in general. And it is a thing the more to be weighed and considered, for that the same observation (or much to the same purpose) is made by another hand in a Discourse very lately publish­ed; which (because they have much weight) I will give you in his own words:G [...]nitas pl [...]bis by one C. Ra [...]e. sold at the thr [...]e Lions in Corn­hill. Think sadly, whether those manifold revolts that have been made from your separate Con­gregations to monstrous Opinions, and unclean conversa­tions, have not been the righteous judgement of God upon you, for your too high valwation of your selves, and uncharitable separations from others: whereby you have deprived such poor creatures as we,He speaks it to ordinary (but more then ordi­narily inabled) Christians. of those brotherly helps and encouragements, which by your eminent en­dowments, God had enabled you to yield; and by his providence, put oportunities into your hands to afford un­to us. What construction you make of these passages of providence, we know not: but truly to us (the more igno­rant) they appear strange and formidable: That where­as you fish with so great a Mash, that scarce one of a hundred are by you taken, and admitted into your Con­gregations; that out of this hundredth part of yours, more should be found revolting to desperate opinions, then of the ninety nine parts by you deserted, appear­eth to us strange and wonderful; and such as we think may rationally put you upon a just suspition, and serious examination of that Way, from which there is so easie a transition, to many dreadful delusions; and through which, so many have already passed into the Camp of the [Page 61]enemy. Thus far he. And were it not too much be­side my intention and undertaking at this time, I could upon experience and observation give account of many things, whence this proceedeth. One thing onely I will minde them of: And indeed, which is a fruitful parent of many illegitimate births: And is the practice of some Congregations, I hope not of all. Which is, that if any of their Members have gotten the facility (though not the faculty) and confidence of speaking, they will gi [...]e him (or he may take) a freedom to go forth as a publike tea­cher, without any previous examination, or due Ordina­tion. And if any company of people, how incompetent so­ever to make trial or judgement of him (if they but call themselvs a Church) call such a one to be their Pastor, this shall be a sufficient investiture into the Ministery: Especi­ally if some of their own quality, calling, and perswasion, shall but joyn with them, in setting a day apart for Prayer and Fasting, at their sending forth, or first entrance: As if that would put ability into them, which otherwise they had not: And without which (though they may be able to deliver a Sermon) they are not fit to be publike Teach­ers. And for the partiality of their Ordainers (if I may so call them, who take up that work without a call) or if they had any Ordainers at all) or who ever gave such men a mission or Commission) can any man in the world, either with shew of reason, or authority from the Word, give his vote for such a man, as fit for the Ministerial Of­fice, who neither ordinarily, nor extraordinarily, is fur­nished with any other then his mother-Tongue: nor that neither perfectly: As possibly not being able to write (though he may speak) either sense or true English; but as he takes it out of other mens writings? And yet many such have we had in this present generation: And who (through their ignorance) have been the authors, fautors or fomentors of many wretched opinions.

It was a taunt, and a word of reproach to the Mass-Priests, and Reading Priests of old; An ignorant Sir-John, and Sir John Lack Latine. But now, by I know not [Page 62]what strange and fatal kinde of constellation that cuimi­nateth in our Horizon, Ignorance is enthron'd, and hath got the Doctors Chair: And we walk, not onely retro­grade, but antigrade to all the world. And whereas the Wise-men of the East were guided to Christ by a Star in the heavens; our Wise-men of the West must be direct­ed to him by a Glo-worm, or some Ignis fatuus from the earth. As if the high-way to knowledge, were to be unlettered; and to be learned, were to be profane, and destitute of saving knowledge. But my dear Country­men, If you intend not to gratifie Rome, to drive away Religion, and ruine England, take heed how you foster these delusions. It's the saying of our Romane adver­saries, that Ignorance is the mother of Devotion: But we finde it the mother of Errour, Heresie, and Blasphemy: Onely with this difference; That in our licentious ge­neration, it hath gotten impudence and impunity for her supporters. And our people are again cheated into a de­vout simplicity.

Yea, but there is one thing that is instar omnium, and puts all these doubts beyond exception; and that is, That our Teachers have the Spirit. Friends! I have not any intention ever to be in Print again; unless I have a great and just provocation: And therefore let me beg leave; for a few lines in this matter: for many (very many) are here mistaken. They have the Spirit (say they:) But I ask, Have not others the Spirit as well as they? Will they limit and confine the Spirit to them­selves? But they teach by the Spirit. What mean they by that? Can all that have the Spirit, teach (I mean publikely?) doth the Spirit enable all that have it, to do that? And those that cannot preach, have not they the Spirit? Doth the inbeing of the Spirit enable every one to all intents and purposes? They wo'nt be so shameless as to say so. What mean they then, when they say, they teach by the Spirit? I suppose they will say, As Spi­rit teaches them, so they preach. And in so saying, they say well, if they well understand what they say. But then, [Page 63]how doth the Spirit teach them? Doth it teach them mediately or immediately; with, or without the Word? If they say, Without the Word; then they forsake their Colours, and go over to the tents of the Enthusiasts and Quakers. And that they wo [...]nt own (at least in open profession.) Well then: The Spirit teaches them by the Word. And indeed, this is the one and onely spiritual and most indubitable and infallible teachingI mean as publick and or­dinary., since the Prophets and Apostles. For as for the Prophets; none of their Prophecies were of or from any private sense or interpretation of their own: 2 Per. 1.20, 21. But those holy men of God spake as they were moved, or carried out by the holy Spirit. And as for the Apostles;2 Cor. 4.6. God who at the first creation caused the light to shine out of darkness, shined into their hearts, to give the light of the glory of God in the face of Jesus Christ. And for the confirmation of the authenticalness of their Ministery, and the truth of their Doctrine,Heb. 1.3, 4. God bore them witness from heaven, with signes and wonders, and with divers miracles and gifts of the holy spirit. So that now up­on the Prophets & Apostles (their doctrine) are believers built, as upon the foundation; Christ himself being the chief corner-stone, in whom both meet, and all are united. Eph. 2.20. And hence, he that teaches Scripturally, teaches Spiritually. And such teachings and doctrines are Spiritual demon­strations:1 Cor. 2.4. Being (not the enticing words of humane Philo­sophy, or wisdom of this world, but) the dictates of the holy Spirit. Thus far then we are agreed, if they be of this judgement: if not, let them speak out. Why then, if the Spirit teach them in, or by, or from the Word; I ask again, Doth it teach them by the bare outward let­ter (the sound) or by the sense and meaning of the word? I suppose they will not say, that bare sounds, without the sense or signification, inform any thing. Well then, how shall we come to the sense and signification of the words of Scripture? For if we can't come to the sense and signification of words, we cannot come to the sense and meaning of sentences; And so, not of what is delivered. How then (I say) will they come to the sense of words? [Page 64]Will they say the Spirit teaches them to understand them? Was any man ever so taught, since the Apostles times? Or will they say, the Spirit teaches them to un­derstand the meaning of sentences, without understand­ing the meaning of the words, of which the sentence doth consist? Doth the Spirit teach them (for instance) what the word justification, or adoption, means; and con­sequently other things that are dependent upon them? Who will step forth, and tell us, (and not lye) that he was so taught? But further, if they be taught by the Spirit to understand words; the Spirit can teach them to understand Latine, and Greek and Hebrew: And the knowledge of them all (especially of the two last, in which the Scriptures were written) are necessary for a Teacher; so far at least, as to be, in some measure, able to compare words with words, and sentences with senten­ces in other places of Scripture; for his better assurance in the truth of what he doth deliver, in cases or places doub [...]ful. And this (I doubt not) was the Apostles meaning, in 1 Cor. 2.13. when speaking of his way and manner of teaching, which he says was the Spirits teach­ing, he did compare [...], spirituals with spirituals; spiritual words and sentences, one with an­other: that so he might speak according to the rule and oanon. He would not speak contrary, to what the Pro­phets (who went before him) had delivered. And upon this account he justifies himself and his doctrine, Acts 26.22. I said (or taught) no other thing, then what Moses and the Prophets did say should come. And his hearers at Berea are accounted more noble, for comparing his doctrine with the Scripture, Acts 17.11. Now can our unlettered Teachers do this? Can they compare Scri­pture with Scripture, in the language it was written? or doth the Spirit teach them so to do? will they say so? And for the Latine, (which is adopted into our native Language, and) in the words whereof much of the Scri­pture, in translation, is expressed; I dare be bold to say, and make it good, that for want of understanding it, they [Page 65]know not what they say: at least, they are not able to make good, explain, or maintain, what they deliver to the people: much less against an adversary. I'll instance in one of the words before mentioned; and so I might in divers other. The word justification, 'tis English now with us; and it is originally Latine. Now suppose a Papist come to deal with an unlettered Teacher, about the doctrine of Justification: And says this Teacher, I am justified not by any thing that I do, or that is in me; not by any inherent righteousness. No, (says the Papist?) let's examine what is justification: It's a Latine word, says he; what means it? Justificare, signifies justaw sa­cere, to make a man just, or to make him righteous. This is more then to declare or pronounce a man righteous; it's a making a man righteous. And therefore the very word, the word of your own Bible (if you did understand it) is against you. Now what will Ignoramus say in this par­ticular; if he be not able to shew (as he cannot) how that word is used in a sense farther removed, from its prime and original signification, in other places of Scripture, and prophane AuthorsAnd that it is word borrowed from the Civil Law; wherein when a man is acquitted of a crime, with which he was charged, he is said to be justi­fied. conform to whom the holy Spi­rit in the Scriptures often expresses himself, that he might be understood by those he speaks to: And yet not be limited to his expressions; whether to speak according to the first and original, or the second and borrowed sig­nification of the words: Thereby making Learning and diligence useful and needful, for understanding the Scriptures: And to let men see a necessity of painful Teachers; until the main question be resolved, namely, Doth the Spirit teach them to do this, without such assistances? And therefore I do aver, That whereas these men give out themselves as gifted brethren, and so fit for the work of the Ministery, 'tis no such matter. And I further affirm, that a man furnished with gifts of learning, and common grace, is fitter and better gifted for that work, then many who have saving grace by the sanctifying Spi­rit, and are not so gifted. And I yet further assert, that he who is so gifted, is taught (and may be truly said to [Page 66]teach) by the Spirit. For who is it (but the Spirit) that makes a man capable of learning? Is it not possible, that many of our undertakers (if they had been set to School) might not have proved Scholars? for, Ex quolibet ligno non fit Mercurius: A Long, will make but a Logger-head: And all are not Scholars that go to School, nor can be. And whence is the difference of ingenies, but from that Spirit, who dispenses all to all, even common graces, as well as saving; whether infused or acquired?

And if any shall suppose me to undervalue the work­ings and teachings of the Spirit; I do with all humble and adorable reverence bow my soul before the tremen­dous Majestie of my most dreadful Maker, and profess in his all-discerning presence, that I prize and value one grain of special grace, in order to my own salvation; before all the common gifts and endowments of Nature, Art, or Learning, in the world: with this belief also, That it is not so much (if at all) the Spirit in my heart as a Teacher,As for the ob­streperous b [...] ­lings of the blasphemous Quakers, (they preach not by the Spirit) nihil mocor. Truth will justifie it self against all i [...]s adversaries. as the Spirit with his own Word in the heart of the hearer, that doth promote his salvation. And for this point of the knowledge of the truths of Scripture, by a natural man, over and beyond what a truly-sancti­fied person may know, and so be able to deliver; that I stand not alone in this judgement: And because many people are perswaded more by authority of persons then strength of Argument; I shall give you the affirmations of some, who are considerable in this matter.

And the first is a Person of Honour;Vindication of the Scriptures and Gospel-Or­dinances, pag. 13, 14. the Lord Law­rence, President of his Highness Council; the Work quoted in the margin: wherein he doth assert, that a natural man may be very able in understanding Scripture: and that upon this ground, because the literal and Gram­matical sense, is the true sense of Scripture.

The next is that industrious, and (to good purpose) laborious man. Mr. Baxter, in his Discourse of the Spi­rits witness to the Truth of Christianity, pag. 172. wherein he says,Baxter's un­reasonableness of infidelity. You cannot name any Truth, which a gracious man knoweth, but an hypocrite may have a speculative knowledge [Page 67]of the same, and say the same words concerning it as he can. And that though the Spirit cause not the sanctified to know any more for number of truths, then an hypocrite may know; yet the commoner gists of the Spirit, by study and learning, cause many ungodly men to know many truths, which thou­sands of the godly never knew. And there he tells you the end of the Spirits work in the godly, in these words: The Spirit of holiness (saith he) is not given to know more truths by, then an unsanctified man can know; but to know the same better.

The third is that eminent Doctor Owen, Treatise of mortification. now Vice-Chancellor of the University of Oxford: The difference (saith he) between believers and unbelievers (as to know­ledge) is not so much in the matter of their knowledge, as in the manner of knowing. Unbelievers some of them may know more, and be able to say more of God, his perfections and his will, then many believers. The excellency (saith he) of a be­liever, is not that he hath a large apprehension of things: but that what he doth apprehend, (which perhaps may be very little) he sees it in the light of the Spirit of God.

There is another learned Pen that hath written so fully in this matter,Balm to heal religious wounds, in an­swer to Colli­er's Pulpit-guard routed, by Ric. Saunders: printed for W. Adderten at the three golden Falcons in Duck lane, a small piece well worth reading. that should I give you in all he speaks to this purpose, I should be too tedious; only I will give you one of his positions, which he backs with strong and clear reasons: There is not (saith he) any Scripture under­stood by spiritual Christians, the true Grammatical sence of which, a man that hath not the Spirit of Christ may not attain unto, by those outwards helps that are afforded to him. A notional knowledge of the sense of Scripture, is common to natural as well as spiritual men, else (saith he) knowledge were an infallible character of grace: which no body I sup­pose will affirm.

More Testimonies I might have produc'd which are ad manum; and more (I doubt not) might, which I have not ready to my hand: But what hath been is sufficient to discover, That the pretence of preaching by the Spirit, is but a pious fraud, in some men, to set up themselves in the hearts and consciences (and consequently in the [Page 66] [...] [Page 67] [...] [Page 68]purses) of people, as being more infallible and spiritual then others, when it's no such matter: no, nor so sure of Truch, nor so secure from Error neither. And therefore I draw up the result of all in this matter, in this conclu­sion: The in-let and out-let, the fore and back-door of all our misery, is an ignorant, unlettered and contemptible Mi­nistery.

And for the most part you shall know them by this badge and character: They are separating, factious and schismatical; and therefore to all sober Christians, I com­mend the caution and counsel of the Apostle: I beseech you brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned, and avoid them: Rom. 16.17, 18 for they that are such, serve not Lord Jesus Christ, but their own belly; and by good words and fair speeches, deceive the hearts of the simple.

And to you my Brethren, who are lawfully called to the work of the Ministery, though I be the least of ten thousand, yet let me minde you in the words of that great Apostle, and I have done: Take heed unto your selves, Act. 20.28, 29, 30. and to all the flock over which the Holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his own blood: for I know this, That after my departure shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men ar [...]se, speaking perverse things, to draw away Disciples after them.