THE QUAKERS DETECTED, Their Errors CONFUTED, And their Hypocrisy DISCOVERED. By a Lover of the Truth as it is in Jesus, Francis Bugg. — They have spoken against me with a lying Tongue: They compassed me about with words of hatred; and fought against me without a cause. For my love they are my Adversaries, but I give myself unto Prayer, Psal. 109.2, 3, 4, 5. LONDON, Printed for the Author, and are to be Sold by Edward Gyles Bookseller in Norwich, and Ralph Watson Bookseller in St. Edmunds-Bury, 1686. THE INTRODUCTION. HAVING of late sometime gone to the Public Worship; and considering the various Reports raised thereupon, I thought meet to Writ something in my Vindication: Though with Respect to many of the Quakers, I may say as W. Penn once said to the Papists, * In his Book Entitled a seasonable Caveat against Popery. p. 5. viz. To argue against a Tribe of Men that esteem all Reason Carnal, and Scriptures Imperfect; might rightly be judged a mere beating of the Air.— Yet to prevent those that may be deceived; and if possible to reclaim such as are: And lastly, to clear mine own Conscience, I shall consider the unsound Doctrines and Practices of the Quakers in their late method of Church Government: And also show, First, How I came to be of their Society; And, Secondly, How I came to see and perceive their Apostasy, whereby I became weary of being a Member of their Society; And, Thirdly, How, and by what means I came to have satisfaction in going to the Public Worship, etc. Which being perused and considered, together with what I have formerly wrote, may show, That as I was not hasty in leaving them, but privately and publicly laboured eight or nine years to redress those things I found amiss amongst them; so I was not hasty in going to the Public, until I was well satisfied that I might do it, and not therein sin against God; thus much by way of Introduction. THE QUAKERS DETECTED, etc. The First point under consideration, is, how I came to be a Member of their Society, etc. IN the beginning, they taught, that all Men were Enlightened according to John 1.9. And that this Light wherewith Christ had Enlightened them, was sufficient, if obeyed, to lead to Salvation; and that it was the work of the Ministers of Christ, to turn the People's minds from Darkness to Light, and from the Power of Satan to God: Affirming that this Light was a sufficient Teacher, Leader, and Guide to every Believer, without the help of outward Prescriptions, Forms, Orders, and Decrees of Men. Upon these and the like Notions, I became persuaded to make trial of their Doctrine; and when I came to see and observe their Practice, Conversations, and Deportmentss in the beginning, and what simplicity and plainness attended their Ministry; I was still more confirmed that it was a Dispensation of the Love of God, sent as a Visitation to Mankind, and being thus persuaded, I was resolved to bear the Cross, and did utterly despise the shame that attended them and their Message; and was not behind any of my Equals, both in doing, and suffering for the Testimony thereof, as some amongst them can still bear me witness: And in this manner we went on for many years, and loved one another with love unfeigned; and doubtless God blessed our meetings with the comfortable enjoyment of his presence, and gave us favour in the sight of Men, and not a word of Conformity was heard amongst us for many years together, nor no Lording over each others Consciences; but as every Man was persuaded by the Lord, so he was frequently exhorted to walk, etc. Thus I have given a hint, how I came to be of their persuasion and Society. The Second point under consideration, is, how I came to see and perceive their Apostasy, whereby I became weary of their Society. AFterwards there arose a new King, who knew not Joseph, namely George Fox, who perceiving the People to grow and increase, began to set Taskmasters over Us; and than a Church Government was Erected, Monthly and Quarterly Meetings was in every County established; several outward Orders, * See de Chr. Lib. p. 41, 42, 43. 48. 60, 61. Laws, and Canons Ecclesiastical were made, and Books of Record in each Meeting placed; and such as could not Conform to these New Ordets † De Chr. Lib. p. 63. were Excommunicated, or Recorded out of Unity: Thus did they go on in their new Erected Church Government, prosecuting such as could not for Conscience sake Conform to their Ecclesiastical Laws, and Unscriptural prescriptions; and also such as testify against their Arbitrary proceed, yea, so hot and violent were they, that they Excommunicated * See de Chr. Lib. p. 197. J. Bernard for Selling of William Rogers his Book, Entitled The Christian Quaker, distinguished from the Apostate and Innovator, in five parts, etc. And having thus mounted the Seat of Government, Robert Barkley, one of their Ministers, put out a Book, † Viz. Anarchy of the Rant. etc. setting forth amongst other things, That the Ancient Apostolic Order of the Church of Christ, was reestablished amongst them upon its right Basis and Foundation. And by this time, Rich and Poor, High and Low, Bond and Free, Male and Female, must all submit and Conform to their Church Government; and it became a vain thing to pled the Sufficiency of the Light of Christ, to Led, Direct or Guide us: Whereby we came to see W. Penns Words truly verified. * Address to Protestants p. 149. Viz. For all Societies are to govern themselves according to their Institution, and first Principles of Union, where there is Violence upon this part, Tyranny and not Order is Introduced. Now since Persuasion and Conviction began all True Christian Society. All Christian Societies must uphold themselves upon the same Free Bottom, or they turn Antichristian, etc. And this we came to experience; for they not sooner did violence by their Impositions to our first Principles of Union, which was persuasion and conviction: But Tyranny instead of Order was introduced to the utmost of their power, whereby I and others came to see a great Change and Alteration: For whereas in the beginning they said Christ was the Light, and this Light was a sufficient Rule, Guide, Teacher and Judge, † See de Chr. Lib. 2d. part p. 91. but now no such matter: The Church requires active obedience to her established Laws; and by virtue of her Authority, she Excommunicates, or Records out of Unity such as shall neglect, or refuse to submit to her Decrees. Moreover, by a late Book of W. Penns * Entitled Exam. & state of Lib. spiritual. p. 11. He now tells us his dislike of pleading to be left to the Grace of God in the Heart, notwithstanding they have heretofore magnified the same, his Words are these, viz. By that Lose Plea, what hast thou to do with me, leave me to my freedom, and to the Grace of God in myself, etc. By which its plain, that they reckon it a Lose Plea, for any to assert their Christian Liberty: And the sufficiency of the Grace of God to Teach and Instruct them, unless they square their Actions according to the outward Rules and Prescriptions George Foxes Church has made, and set forth for them to observe. Thus have they made the Commands of God and their own Primitive Testimony of none effect by their Traditions: Nay, hear W. Penn once more in p. 3. For it is a dangerous Principle, and pernicious to true Religion, and which is worse, it is the Root of Ranterisme, to assert that nothing is a duty incumbent upon me, but what I am persuaded (or convinced) is my duty; which sufficiently contradicts his Address to Protestants, p. 149. Where he says, That Persuasion and Conviction began all true Christian Society; and that therefore they must uphold themselves upon the same Free Bottom, or they turn Antichristian. And yet to uphold George Foxes Image of Church Government, outward Orders, and Prescriptions, he now accounts it a Lose Plea, for any to say, Leave me to my freedom, and to the Grace of God in my Heart, etc. Yea, pernicious to Christian Religion, and which is worse, the Root of Ranterisme, etc. Thus have they by their late Doctrine and Examples, rendered their Ancient Doctrine and Example, a mere Decoy to catch Simple Souls by; and being once caught, it is altogether in vain to pled the sufficiency of the Light of Christ, to Led, Teach, and Guide. Not, not, the Church now hath given forth Rules, Laws, and outward Directories; and by Virtue of her Apostolical Authority, She Imposes the Observation of them upon her Members, whether they believe that what She Imposes be a duty incumbent upon them to practice, yea, or nay: And for any amongst the Quakers (who formerly magnified the sufficiency of the Light of Christ to be a Guide, a Teacher, a Rule, and a Judge, above Scriptures, above Counsels, above Fathers and Primitive Antiquity) to desire to be left to their freedom, and to the Grace of God in their Hearts, and not to act until they are persuaded, that what the Leading Quakers impose upon them, be their duty to perform: I say, all this is now by George Fox his Church accounted a Lose Plea, and pernicious to true Religion, and what any false Church can say more to the point, I know not; and for these, and the like Reasons, I became weary of their Society, and left them. The Third point under consideration, is, how, and by what means I came to have satisfaction in going to the Public. HAving briefly showed how I came in Society with the People called Quakers, and also shown what cause I had to leave and forsake them: I am come now to show, how I came to have satisfaction in going to the public Worship, which by many of them is looked upon a sin, almost like that against the Holy Ghost, so voided of charity are they. For as one alone from the Tumult, or outside of a Wood, can easily hear the Clamours and Outcries within; so I being come forth of the Forest of their New invented Formalities to a Retired Life, I set myself to the study of the Holy Scriptures, and other good Books; as particularly Bishop Sandersons Thirty four Sermons Printed in Folio, and Bishop Brownriggs Works, which I much value, and therefore Recommend them to the perusal of all serious People, who desire Information, and are willing according to the Apostles advice to try all things; as also the Works of Bishop Latimar, that constant Martyr of Jesus: I say, having thus informed myself, and perceiving the soundness of the Doctrine of these Men, I was willing to hear a public Preacher, where I was not known; that so if I could not for Conscience sake have complied, I resolved to hear not more; and this I thought I might do without public notice taken thereof: And being in London in January 1684. I went to Cripplegate Parish, and heard Mr. Smythies, which was the first Sermon that I had heard a Clergyman Preach for about Twenty five Years, and I liked his Matter very well, and found that he proved his Doctrine in all points by the Scripture; and the Tuesday following, I went to his House, who treated me very civilly, and answered to what I Objected courteously: And from that time, both at London, and elsewhere, when I happened to be from home, I went to some Parish Church or other to give myself satisfaction. And being satisfied that I might safely hear them, and not therein sin against God: The next thing I had to consider of, was, whether I aught not to Conform to the Religion Established by Law, so far as I could with a safe Conscience; and than to resolve this Question, I read and considered Matt. 22.21. Rom. 13.1.2. Titus. 3.1.2. 1 Pet. 2.13.14.17. And there I found it a positive command, to submit ourselves to every Ordinance of Man for the Lords sake; and this submission I concluded from the Apostles words and meaning, was to yield Active Obedience so far as with a safe Conscience we may, and when any thing comes to be imposed contrary to the revealed Will of God; than a Passive Obedience, (which is a Patient, bearing and suffering the penalty assigned for Non-submission) answered the recited command of the Apostle; for otherwise they had not answered their own Rule; who when they were commanded to speak no more in the Name of Jesus, spoke yet the more boldly. The next thing I came to consider was, how far myself and others called Quakers, had from time to time upon several occasions, professed a readiness to obey Magistracy, and to submit to Authority, so far as we could for Conscience sake. This is laid down as a duty Incumbent upon us by the Apostles; and is owned in many of their Books and Writings: As in particular, The Qua. Address to King Charles the II. their Humble Address Presented to King CHARLES the Second at Windsor by George Whitehead and others, the 8th of August 1683. Wherein amongst other things it is thus said: O KING! We do further declare, that God Almighty hath taught and engaged us, to acknowledge, and actually to obey Magistracy (as his Ordinance) in all things not repugnant to his Law of Light in our Consciences, etc. Whereupon, I thought myself obliged to pay that Tribute of Duty and Allegiance to my Superiors; which myself and others upon several occasions had so often promised, and so solemnly engaged, viz. Actually to obey Magistrates in all things, not Repugnant to the Law and Light in my Conscience, and by these Means and other Reasons I came to be satisfied, that I might go to the Public, and hear with a safe Conscience, and am still satisfied therein; and found no cause to Repent for the same; but can say, as Joseph did to his Brethrens, Gen. 50.20. But as for you, ye thought evil against me, but God meant it unto good, 45.5. Now therefore, be not grieved nor angry with yourselves, that ye sold me hither. I know there is one grand objection made by the Pharisees of this Age against the Church of England, as 'cause sufficient to Refuse Communion with Her; upon which I have heard many a large Discourse; but having consulted the Scriptures, and considered the Saints practices therein Recorded, as also Christ's Parable of the Publican and the Pharisee, I thought the Church of England's practice in her Confession; was more Justifyable than the practice of the Quakers; who neither make Confession of their Sins to God in their Prayers; nor yet ask forgiveness for Christ's sake; as if they were not like other People: † I challenge any Man to make it appear that ever any Minister amongst the Quakers of G. Fox's party confessed his sins to God in his public Prayer, or asked forgiveness for Christ's sake. And thereupon, I shall undertake to Answer the Objection. Object. The Church of England (say they) Confesseth that they have erred and strayed from the ways of God like lost Sheep, and have followed too much the devices and desires of their own hearts; and have left undone the things they aught to have done, and have done those things they aught not to have done; and are saying, O Lord have mercy upon us miserable Sinners, etc. And therefore not worthy to have Communion with all; but to be separated from. In my Answer to this great objection; to guard myself from their Common Accusation, which they usually cast upon all sorts of People, who oppose their Pharisaical practice in this point, viz. that I pled for Sin, and the continuance of it, and for the Devil's Kingdom, etc. I shall show out of Scripture, that it was the practice of the Saints and People of God to confess their Sins, and to bewail their own unworthiness; and to ask forgiveness for the same for Christ Jesus Sake, who is our only Advocate and Intercessor, in whose Name alone is Remission of Sins; World without end, Amen. Christ Jesus the Author of the Christian Religion, gave his Disciples for that end and purpose a Precept, Luke 11.4. Forgive us our Sins, as we, etc. Also John that beloved Disciple; who had great experience of the Love of God in Christ Jesus, said 1 John 1.8. That if we say that we have no Sin, we deceive ourselves, and the truth is not in us, etc. This he spoke, who knew well what he said: And yet he did not pled for Sin, and the Devil's Kingdom; nor yet said, that such a People cry out of Sin, and a body of Sin; and that they are miserable Sinners, and have erred and strayed from God's ways: And as such, no Communion nor Fellowship aught to be had with them: Not? But (said he) if WE who believe in Christ, WE who profess ourselves followers of Christ, If WE say, WE have no Sin, WE deceive ourselves, and the Truth is not in US: Yet to Comfort and Encourage his Brethrens, he tells them, v. 9 saying, If we confess our Sins, he is faithful and just to forgive us our Sins, and to cleanse us from all unrighteousness: Here than is good Encouragement to the People of God to Confess their SINS, and to forsake the same, for c. 2. v. 1. John shows the end and purpose he had in his thus writing to them; and what fruits and effects such Confessions, and Prayers aught to have upon the Penitent Sinners: Namely, that for the future they aught to forsake their Sins, and to lead, a new life, to walk circumspectly, redeeming the time; his words are these; my little Children, these things I writ unto you, that you Sin not, by which 'tis plain, that though John Acknowledged they had Sinned; and that therefore they aught to Confess the same, if ever they expected Salvation: And that if they sincerely did so, God was so merciful, as that he would for his dear Sons Sake forgive them, and Cleanse them from all Unrighteousness; yet the end why he wrote thus, and acknowledged these things, was not to pled for the Devil's Kingdom and the continuance of Sin: For said he, These things I writ unto you, that you Sin not, neither did he leave them there, but in case of a relapse, or Sinning again, adds a Comfortable passage, for all Tried and Tempted Souls, who are sensible of their own Insufficiency; and what need they have of an Advocate, his words are these, If any Man Sin we have an Advocate with the Father Jesus Christ the Righteous, and he is the propitiation for our Sins, and not for ours ONLY, but for the Sins of the whole WORLD, by which he sets forth the Universality of God's Love to all Mankind. Likewise David, a Man after Gods own heart, thought it not below him, to Confess his Sins to God; but in great Humility said, Psal. 38.18. I will declare (or confess) mine Iniquity, I will be sorry for my SIN; and Psal. 51.1, 2, 3. Have mercy upon me O God, according to thy Loving kindness, according to the Multitude of thy tender Mercies, blot out my Transgressions, wash me thoroughly from mine Iniquity, and cleanse me from my Sin, for I acknowledge my Transgressions, and my Sin is ever before me: Here I found the Prophet David hath nothing to rely upon, but the Mercy of God: And therefore he bottoms his Address thereupon, and makes his Application to God, first by Confession and a sorrowing for Sin; and than he begs pardon for the same, not for his own worthiness, but of God's mere Mercy, saying, have mercy upon me, O God, according to thy Loving Kindness, according to the Multitude of thy tender Mercies, blot out my Transgressions: I have also observed, what low thoughts the Prophet Isaiah had of himself, and the Church in his day; when he said, Isa. 64.6. But we are all as an Thing, and all our Righteousness as filthy Rags, and we do all fade as a leaf, and our Iniquity like the Wind, have taken us away. And Lam. 3.41, 42. I found Jeremy the Prophet, who was a chosen Vessel, and sanctified from his Mother's Womb; saying, let us lift up our Hearts with our Hands unto God in the Heavens, we have Transgressed and Rebelled, etc. And Job confesseth c. 7. v. 20. Saying, I have Sinned, what shall I do unto thee, O thou Preserver of Men: And because I would not be too tedious in the proof of this Christian practice, I will conclude, with the saying of Holy Daniel, that Prophet beloved of God, Dan. 9.4, 5. And I prayed unto the Lord my God, and made my Confession and said— we have Sinned, and have committed Iniquity, and have done wickedly; and have Rebelled even by departing from thy Precepts, and from thy Judgements:— and (v. 20.) while I was speaking and praying and confessing my Sin, and the Sins of my Peeple Israel, etc. Thus 'tis Apparent, that the Prophet Daniel (as well as the People) Confessed his Sin; and yet he did not pled for the Devil's Kingdom, which had he lived in our days, and made such Confessions, the Quakers would (no doubt) have disowned him, and the rest of the Prophets; saying, what! own a People that Confess themselves to have Sinned, and committed Iniquity, and thereby, have followed too much the devices and desires of their own hearts: What! Own a People that have done Wickedly and Rebelled against God's Precepts, and thereby, have offended against God's Holy Laws, and left undone those things they aught to have done; and done those things they aught not to have done: What! Own such a People, as have departed from God's Precepts and Judgements, as Daniel Confesseth, which is sufficient Cause for them to say, Lord have mercy upon us miserable Sinners: I say, had Daniel lived in these days, and made such Confessions, the Quakers would have said upon their present Principles, he pleaded for Sin and upheld the Devil's Kingdom; and said stand of, for we are more Righteous than thou; and therefore we make no such Confessions; nor no such acknowledgements, for that would Eclipse the Glory of our Perfection, and mar the Beauty of our Infallibility: Oh! that these Proud self-conceited Pharisees could see themselves, and perceive the Errors they are run into, for whose sake I chief writ these things, that I may be clear of their Blood in the Day of the Lord Jesus. I could Collect and Transcribe several Testimonies of the Blessed Martyrs, who frequently confessed and acknowledged their Sins to God, and craved pardon for Christ Jesus sake, bewailing their own unworthiness and unfruitfulness, when Martyrdom was even at the door, but what I have said out of Scripture is sufficient to answer the Objection; for if they will not believe Moses and the Prophets, neither will they be persuaded though one risen from the dead. And now consider of these things, and lay them to heart, ye Leaders of this People; and remind your Hearers of Jer. 10.25. where it's written, pour out thy fury upon the Heathen, that know thee not, and upon the Families that call not on thy Name: And see what Answer Ten Thousand of them can make, who have not called upon God by Prayer, as they aught to have done for many Years together; I speak this to your shame, to the intent that you may be ashamed thereof; but if that be your Rule that all are to stay from performing any duty to God, until he move them by a special impulse upon their Spirits; than why do you not leave them to God's movings in other matters, viz. their going to Meetings, and publishing their Intentions to Mary, etc. As that you do not, for the first, you have made an Absolute Law or Prescription, that they must constantly meet? * See Paint. Harl. p. 13. And neither forsake, decline, nor remove their Meetings, like Worldly, Fearful and Politic Professors, etc. And for the second you have made another Order, that † De Chr. Lib. p. 60. 61. no Marriages are either to be permitted or suffered, unless the Parties concerned publish their Intentions twice, before the men's and women's distinct Meetings. And your Edicts must be obeyed, whether Motion or no Motion; nay, though a Motion against the Observation of it, or else they cannot be looked upon as in the Unity. These Commands of yours are binding and obligatory upon all, though the Scripture Commands to one, you say, are not Binding to another, see Ed. Burroughs works p. 47. where he says, that is no Command from God to me, what he Commands another. Thus have you made voided the Law of God, and the practice of the Saints by your Traditions. Wherhfore, O! ye Hearers amongst the People called Quakers? Rouse up yourselves, and examine the Doctrine and Practice of your Teachers by the Holy Scriptures; and consider of what Tendency they are, and Exercise yourselves in Prayer to God, though therefore they call you old Professors, lest the Lords Fury break forth upon you, for neglecting that Religious Duty of Prayer and Supplication, which Gods People from Age to Age have been Exercised in. And whereas, they may call you Old Professors, that's no disparagement to you; for Christ's Disciples were and are Professors of Christ's Religion, who taught them to Pray, Our Father, etc. which G. Fox in his Gospel Liberty p. 7. calls a Common Prayer, and the Common Prayer, etc. But whether his end thereby was to beaten us of from the use of it, he best knows, but since that Book was put forth, which was in 1668. I have not known Ten Families of the Quakers in England, that have used that form of Prayer. Well? but how Common soever it is, it is the Lords Prayer, who not only taught his Disciples to Pray, but gave them a Precept, and to enforce the performance, and to excite his Disciples to Prayer; showing thereby, that God loves a Praying People; he further said to his Disciples, Luke 11. Which of you shall have a Friend, and shall go unto him at Midnight, and say unto him, Friend, lend me three Loaves, for a Friend of mine in his Journey is come to me; and I have nothing to set before him; and he from within shall say, trouble me not, my door is now shut, and my Children are with me in Bed: I say unto you, though he will not rise and give him because he is his Friend, yet because of his importunity he will rise and give him as many as he needeth: And I say unto you ask and it shall be given you, seek and ye shall found, knock and it shall be opened unto you; for every one that asketh receiveth, and he that seeketh findeth, and to him that Knocketh it shall be opened. And so on still, using more Arguments to enforce again and again, if possible the duty of Prayer, and because I know that Family Prayer is generally laid aside amongst the Quakers, and that giving God Thanks for the Blessings and Mercies, we daily receive at his hands is also much laid aside in private Families, notwithstanding the example of Christ and his Apostles, as you may read Mat. 14.15. Mark. 6.35.41. Luke 9.16. John 6.11. Acts 27.35. 1 Tim. 4.4. as also Bishop Sandersons 5th Sermon, ad populum p. 2. 19 in his Printed Works in Folio, where he speaks sufficiently to this point of Christian duty, etc. Likewise read Luke the 18.10.11. And Christ spoke a Parable unto such as trusted in themselves, that they were just and despised others, two Men went up (saith Christ) into the Temple to Pray, the one a Pharisee and the other a Publican, the Pharisee stood and Prayed thus with himself, O God, I thank thee, that I am not as other Men, Extortioners, Adulterers, or even as this Publican, But the Publican standing afar of; would not lift up so much as his Eyes to Heaven, but smote his Breast saying, O God be Merciful to me a Sinner, I tell you (saith Christ) this Man departed to his house Justified rather than the other; the Application hereof, I leave to G. Fox's Party Amongst the Quakers, who neither Confess their Sins to God in their Public Prayers, nor ask God forgiveness for Christ's Sake; thus have the Leaders of this People caused them to err There are other things which the Quakers object against the Clergy, of which themselves are Guilty; as taking Money for Preaching, receiving Gifts and Rewards; bearing Rule by their means, exercising Lordship, etc. In all which, the Quakers their circumstances considered, exceed them, and all that ever I Read of before them: For First, They make Laws that their People must Meet, yea, constantly Meet, and neither Forsake, Remove, nor Decline their Meetings, like Worldly, Fearful and Politic Professors, etc. And yet they themselves that make these Laws, and writ Letters, to have them come far and near to Meet, and exhort them when met, to Boldness and Valiantness: And not to heed the Fleece, but to give up All. And yet when all this is done, they themselves refuse to stand in a like Suffering Capacity with their Hearers; insomuch that their Hearers must not only Suffer for themselves, but for their Preachers too, as my Book entitled the Painted Harlot both stripped and whipped, etc. And the Postscript to the same * Entitled Reason against Railing, etc. doth sufficiently manifest; which for Brevity sake, I shall only insert the principal matters Treated on in the said Book and Postscript, with some few Additional Observations, and refer the Reader to the same; who, if he will take the pains to Read the said Books Quoted at large, and that impartially: He than shall easily perceive, That for taking Money, Gifts, and Rewards for Preaching, and for Oppressing their People, and for bearing Rule by their means, and for exercising Lordship and Dominion over their Flocks: Their circumstances in all respects rightly considered, none can readily exceed or outstrip the Quakers. First, Their Preaching for Money, Gifts, and Rewards, is made appear in Paint. Harl. p. 40. in the Preface thereunto. 2. At a general Council or Yearly Meeting at London, the 27th. of the Third Month, 1675. They made a Law, or Cannon, that their People should constantly Meet, and not Decline, Forsake, or Remove their Meetings, like Worldly, Fearful, and Politic Professors, as at large in Paint. Harl. p. 13. 3. For obedience to the recited Cannon, there was in Fines and Distresses, more than 13550 l. loss, of which the Ministers, where Strangers never lost 50 l. by concealing their Names and Habitations; such was their practice before I persecuted S. Cater for the Fine I Suffered for him, See Paint. Harl. p. 5, 6, 7, 8. 4. Their method of appointing Meetings, and their recited Cannon, which enjoins them constantly to meet, as aforesaid compared with their practice of not declaring their Names, and Habitations upon their sight of the Informers; when at the same time they know others must Suffer for them, as was the Case of S. Cater, J. Moon, W. Benet, as in Paint. Harl. p. 7, 8. 15, 16, 17. Tender them such a Tribe of Oppressing Preachers, as scarce ever had a Being before them: For First, They make a Law or Canon that their People must Meet, and that constantly too, if they will be owned in the Church of Christ. And the Law of the Nation says, that if they do Meet, they shall forfeit Five Shillings for the First offence, and Ten Shillings for the Second, and every other offence; and their Preacher the First time Twenty Pound, and the Second time Forty Pound; but if he be fled, and his Name and Habitation unknown; than the Justice is Empowered to Levy the Preachers Fines also upon the Hearers: Well! let what will come, the Preachers they will not be obliged to declare their Names and Habitations; They will sleep in a whole Skin, whatever become of their Flock. I had a Letter to appoint a Meeting for George Whitehead once in a Suffering time, wherein I was advised not to mention his Name to any particularly: See Paint. Harl. p. 15. But let us compare, I say, their Cannon which enjoins to Meetings, and their practice of concealing their Names and Habitations; with their method of appointing Meetings, and surely they will blush and be ashamed for ever. See than a Copy of one of their Letters sent to Jos. Bangs, to appoint a Meeting, only the Messenger brought it to me, Viz. Loving Friend. BY this thou mayst know, that God willing, Jo. Johnson and I, do intent to be at Milden-hall Meeting the next First day, being the 17th. Instant, and shall be glad, Friends generally know thereof, that we may have a good Large Meeting; I mean, Friends that are afar of in the Country, Stirbitch-fair 15. 7 more 82.. Robert Sandyland. 5. That these things are so, yea evidently so: See the Records of Conviction, Justice's Warrants, the Constable's Receipts for the Distress, and other circumstances, when I was Fined for Sam. Cater, by reason his Name and Habitation was unknown, as in Paint. Harl. p. 6. 8. 13. 15. 6. The Late High Court of Justice, a lively Figure of their Courts of Judicature: viz. their Monthly, Quarterly and Yearly Meetings, amply set forth, and illustrated in Paint. Harl. p. 28. 29. 7. A short recital of the Heads of their Ecclesiastical proceed in their New Erected Church Government, from their Superior Meetings in London, to their Inferior Meetings in the Country, held Quarterly, particularly their sending out their Epistle, as need is, for a general Collection for the Service of Truth, as they style it, through England and Wales; whereby such as Preach up George Foxes Orders, their own Imaginations; and against all others, are plentifully Rewarded, though few understand it; being privately given, and privately received: See Paint. Harl. p. 70, 71. 8. Than Sam. Cater put forth his Narrative, wherein he vindicates himself and his Brethrens; but it was so stuffed with apparent Lies, gross Forgeries, and scandalous Defamations, that to this Day he durst never own it, though often pressed to it, as appears by Certificate under the Hands of Credible Witnesses, in Postscript to Paint. Harl. p. 80. 9 And that his Narrative was false, great part of it being filled with Lies; I offered to prove on the penalty of One hundred pound, and be bound in a Bond to perform it, as at large may be seen in Postscript to Paint. Harl. p. 80, 81. But they never accepted the challenge, nor answered the Book to this Day. 10. After Sam. Cater's said Book was spread by his Agents (for I believe it was his, though I cannot prove it) Twenty seven Friends belonging to Milden-hall Meeting, gave Testimony against it under their Hands; others by Verbal Testimony signified the falseness of it: See Postscript to Paint. Harl. p. 87, 88 where the Certificate under their Hands is Printed at large. And when these Ten Instances are perused with the Books Quoted; the Reader is left to Judge whether I have not used sufficient means to bring Sam. Cater to prove his charge if he be able; and also may see that I have always offered to prove my Charge against him, and his Accomplices. But more chief, that their whole Frame of Church Government is thereby detected. But by reason Sam. Cater says in his Narrative, That he was a Preacher, and a Sufferer for the Truth, before I knew him or Truth either; and thereby boasts of his Antiquity. And that (says he) without coveting other men's: I think it therefore necessary to Incert part of a Letter, sent him by T. R. an Ancient Anabaptist, with whom he was formerly in Society before he was a Quaker, that so it may appear how he hath loved the Wages of Unrighteousness, and run greedily after the Error of Baalam; even from the very time of his Apprentice ship: And notwithstanding all this, I have not known amongst the Quakers, one that have Cried more our against the Friests than himself; Lashing them with his own Crime, for I have told him of 10 l. he took for Suffering, 3 l. for Preaching, Forty Shillings to bear his Charges at a time, and yet I will not pretend to know of the 20th part of his Gifts and Augmentations, and yet poor Man, nothing troubles him more, than that People think him a lover of Gifts, etc. When he tells them he Preaches freely, and thereby he thinks he has sufficiently Condemned all the Clergy: O great Cheat, and deep Hypocrisy, hid under a Great Deceivers Grey Coat? What! Preach freely and yet take Money for Preaching, 3 l. at a time, Money for Suffering, 10 l. at a time; and free Quarter wherever he came: And yet these are the free Preachers, the free Gospelers; well let us hear what his Old Friends say of him, that knew him before I knew him, an abstract of his Letter now follows. Sam. Cater. I Have heard Francis Bugg's Book and Postscript, and thy Narrative; which falls short of what thou layest to his Charge.— But this is like thy Dealing with me, John Ray and others; for thou make use of our Money, which was lent to thee for freeing thee from thy Master; but thou sayest we gave it thee, and so makes no Conscience to return us our Money: But suppose we had given it thee, as thou sayest, was it not for thee to be a Preacher amongst us; for the Building and Upholding that Faith which we Walked in, if I give a Man 10 d. to do me a days work, if he do not the Work, nor return the Money, is he not a Knave, although he say I gave him it, and the work he was to do, was a bad Work; I will conclude thou art one the Psalmist speaks of; who borrow and will not pay again. T. R. Thus it appears that S. Cater is an old Preacher, and an Old Hireling, and an Old Deceiver, for he quite went beyond the well meaning Baptists, whereby his selfish Craft and Over-reaching was manifest: First in his borrowing their Money, under pretence to Release him from his Master; but being once obtained, he than said they gave him it, and now the Complaint is strong against him, that he makes no Conscience of returning their Money again, thus is his fraudulent deal come forth, which will redound to his Disrepute and Infamy, in the Eyes of all sorts of Intelligable Persons, and lower his Topsail to his great Abasement, Shame and Confusion of Face; so that Daniels words to one of the Corrupt Judges, is applicable to him, viz. O thou that art Old in a wicked Life, now the Sins which thou hast committed aforetime are come to Light. Come George Fox, George Whitehead, and Samuel Cater, and the rest of you Babel Builders, if you writ a Reply to me, observe these my following Directions; or else trouble me not with your endless Totolligies, and Impertinent Discourses, viz. 1st. Answer particularly and distinctly my Six Queries, touching Church Government, Printed de Christian. Libert. p. 72. to 78. 2dly. Answer as aforesaid my Nine Queries, which I sent to George Whitehead, Printed in de Chr. Lib. pag. 15.4. to p. 163. 3dly. Answer my Great Query, Printed in Paint Harl. p. 40. 41. 4thly. And whether in your opinion, a Man may not go to the Public Worship Established by Law, and yet be a Christian, and in the State of Salvation, if you say nay, but Salvation is only amongst you, than show your Reasons for your Opinion therein; and if yea, than whether such as so believe; aught not to obey the Law of the Land that Require it. 5thly. And whether Samuel Cater aught not to own his Book, and be answerable for the wrong he hath done me, and for the Lies therein Printed: And if he refuse so to do, whether he aught not to be recorded out of the Unity. Answer these Questions, show yourselves Men, Truth seeks no Corners, Twenty Years since you use to say so, why should you refuse to own what you writ, if you writ nothing but what is true, and if you writ falsely with a Design and Confederacy. Than may you be compared to Josephs Brethrens, who hated Joseph, and could not speak peaceably to him; but Conspired against him to Slay him, and than to excuse themselves; and said, we will say some evil Beast have devoured him: But if in your Answer, you again call me Beast, Dog, Wolf, Enemy of all Righteousness, Child of the Devil, yea Devil Incarnate, and the like Unchristian Names and Terms; as George Whitehead and others have done. Than will you thereby further manifest yourselves, as Edward Burroughs did, in his Answer to certain Queries proposed by Philip Bennet; as at large in his Works you have Printed in Folio p. 29. 30, 31. Where he tells the said Bennet, saying, Thou art manifest— what thou art— where thou art, and what Spirit thou art of, a Reprobate, a Child of Darkness thou art— the Light Condemn thee, and all thy Generation Eternally: We Witness thee and thy Generation to be in the Witchcraft and Sorcery— for thou art Darkness itself;— here thou full of all Subtlety, hast made manifest thy Poison and Enmity— here thou Jesuit— and thou Reprobate: See whether thou be not a Blind Ignorant Sot— thou Blasphemer— there thou Accursed art made manifest— here thou Beast to whom the Plagues of God are due, and upon whom his Wrath must be Accomplished— here thou Dark Blind Hypocrite— thou Dead Beast, here thou Polluted Beast: Here stop thy Mouth thou Sorcerer— O thou Dark Beast and Conjurer, who art Querying with thy Conjured Words, etc. I say do not Answer me in this Language, as you have done him and many more, and than tell me, that you writ from the Spirit of the Lord; and from the Mouth of the Lord: There's none but your own Darlings (who have given up their whole Concern, both Spiritual and Temporal to the Government of George Fox, as the Barbadoss Church did) that will believe them, neither will such Conjurations do now adays; your Language is known, and your Voice is understood, and you are fully manifested to be of that Generation, that called Christ Beelzebub. Or if in your Answer to me, you do again call me Fool, Conceited Fool, Ridiculus Novis & Ludibri, Ignorant and Conceited: And compare me to Elymas the Sorcerer, as George Whitehead and others have done; than will you thereby Manifest yourselves, as S. Fisher one of your Ministers did, who Writing against Mr. Baxter, Dr. Owen and others, in his Book Rusticus, etc. Do call and compare them to Lizards, Moles, Tinkers, Red-coats, Cowdung, Green-headed Trumpeters, rare and base: Wheel-barrows, Gimcracks, Whirlpools and Whirlgiggs, a Mooncalf, there Bell has no Metal, but the tone of a Kettle, Capers about, Quavers up and down like a Blind Night Bat, Ragged, Torn, Thread bore, Taterdamallions, Serpents, Vipers, Grinning Dogs, etc. This with abundance more ridiculous Nonsense and Idle Drollery, he Dedicated to the King and all Magistrates, as his said Book at Large sets forth: Wherhfore I say, do not Answer me in this Language; lest you thereby tender yourselves so ridiculous, that Boys of Eleven Years Old will have you in Derision: Your just Merit. But what People have you not treated thus? what People that ever opposed you in your Persecutions Current and Destructive Race, that something of this Nature have not befell them? nay the very Martyrs whom you sometimes will speak well of; and with the Pharisees, your exact Predecessors, will be ready to Garnish their Sepulchers. Yet when there Doctrine is brought as a Proof against your Impositions, you stick not to call their Doctrine Corrupt Doctrine, tending to Practical Ranterism, yea Sordid Ranterism: Thus you bid Defiance to all, who are not exactly of your Stamp: And that you deal thus with the Martyrs, Read Geo. Whiteheads Book, styled judgement fixed, etc. p. 259, 260. Where he Cites a passage out of my Book, De Chr. Lib. etc. p. 123. Where I Quote Doctor Robert Bains, viz. To eat Flesh or Fish, this or that Day, is indifferent and free; and these with all other outward works be things indifferent, and may be used, and also left: All which are the Words of Doctor Barns, as I took them out of his Works, Entitled Mens Constitutions not grounded upon Scripture bind not the Conscience; Yea, that One hundred and twenty third Page are every Word his, but because they had a tendency to Christian Liberty (and are sound, being read with the foregoing and subsequent Words, as I laid them down) and smote the Image of George Foxes Church Government; see how George Whiteheads his Chief Man of War Discanted upon them, saying, They came from a Libertine Spirit tended to Practical Ranterism, Sordid Ranterism, Ranters Assertion, with abundance more too tedious here to relate. I say, who can escape the venom of their Tongues; who spare neither Living nor Dead, charging the very Martyrs, who Sealed their Testimony with their Blood, with false Doctrine tending to Practical Ranterism, yea, Sordid Ranterism, etc. And now, Oh! ye Heads of this People, having Traced you step by step, and Observed your Turn and Wind, this way and that way, Judging and Condemning all sorts of People that differ from you; whereby your Pharisaical Hypocrisy hath been manifest for some Years, zealous for some outward Things, but not for the weighty matters. They in days past came to accuse Him, who came to fulfil all Righteousness: That HE took more liberty than they, HE fasted not like them, eat with Publicans and Sinners, broke the Sabbath; so you say of any, who for Conscience sake dare not abide any longer in your Forms; that they are gone back into Egypt, that they are turned into the World, that they are departed from the Truth. Thus do you make the Commands of God of none effect through your Traditions, limiting the Holy One of Israel. There was a time when the Lord led Us through the Cross into some outward things; but alas, you have set them up as Idols. And therefore through the Cross again we must go to leave them. And happy are they whose Hearts are kept single herein, and can choose no Path for themselves. They shall be found lovers of Truth, redeemed from the Earth, and brought out of Egypt willing and obedient Children; when such shall be ashamed, whose Testimony stand in mere outside performances, Keeping to Meetings, Thee, Thou, the Hat, and some other external Acts of Obedience, in an outside Righteousness to be seen of Men, which now proves only the Harlot; therefore is that Demure Image become loathsome. Have you not read, that God commanded Moses to make a Brazen Serpent, that as many as were bitten with Venomous Beasts, were to look up to it and be healed. But when the Children of Israel went a Whoring after it, and made an Idol of it. Have you not read how Good King Hezekiah (the Servant of the Lord) broke it in pieces, and called it Nehushtan, viz. A piece of Brass; there was a time when it was Death Not to Circumcize. And there was a time, when the Apostle Paul made it worse than Death to use it; and this is wrote for our Learning, that thereby we may perceive, that when those very things which God Commanded his People to observe and perform, came to be Idolised, that than God hath sometimes lead his People out of those things, even to the breaking them in pieces, as in the case of the Brazen Serpent; or, laying them aside as useless, as in the case of Circumcision; yea oftentimes the New Moons, Sabbaths, and Solemn Assemblies of Revolting Israel, became an Abomination to the Lord; and yet under these his various Dispensations and Providences, he than had a People, as he now hath, who observed the way of the Lord, and followed his Teachings, and were obedient to his Commands; how various soever they seemed to be, without judging one another, or Imposing their Practice upon each other, read Jeremy 13. Isaiah 20. Ezekiel 4. Hosea 3. and divers other places, in the Old Testament as well as the New; all which may Teach us to observe the Rule of Charity, etc. But to return; what shall I say unto you? O! ye Leaders of this People, who would Impose your Unscriptural Practices upon your Brethrens; and Record such out of your Unity, that are not conformable thereunto: For, I have surveyed your Old and New Doctrine, and measured your past and present Practices, and I have compared your fair Pretences, with your foul Hypocrisies; and when I have done all this, I want words to set forth the depth of your Hypocrisy, deceit, and self contradictions; and therefore bear with me, If I use your own Method to others; even to a People more Righteous than yourselves, and turn your own say to others upon yourselves, since it's written, that the same Measure you met to others, shall be Measured to you again, yea heaped, pressed down, and running over, inasmuch as you have exceeded your Forefathers, the fare saying Pharisees, in opposing your Brethrens, and in contradicting your Primitive Testimony by your late Practices. Sometimes saying, the Light and Grace of God in the heart, is a sufficient Rule, Teacher, and Judge; and by and by call it a Loose-Plea, to Assert and Pled the Sufficiency of it, yea, pernicious to the Christian Religion, and the Root of Ranterism. Sometimes you Cry out against Set Forms, Impositions, outward Directories, and Prescriptions; and by and by, yourselves are for Set Forms; for Meetings, for Publishing the Intentions of Marriage, for outward Directories and Prescriptions; yea, severely Imposing upon your Brethrens, the Observations of these your Forms, Directories, and Prescriptions, none exceeding you; your Power you have, and the Circumstances you stand in rightly considered, as I have sufficiently made appear, in the first Three Chapters, in the second part of my Book Entitled, de Christiana Libertate. Sometimes you are against giving Respect to Superiors, but by and by your own Servants and Apprentices, in your own Houses and Shops, where you are chief Governors, must stand Bareheaded before you; which piece of Grand Hypocrisy, I testified against more than Ten Years since, as I have showed in my Book Entitled, Innocency Vindicated and Envy Rebuked, etc. p. 8. Sometimes you are for Preaching freely, and Teaching and Instructing People freely, and for Suffering freely, and for Recording Marriages and other things freely: Witness your Books generally, and more particularly that of George Foxes, which he wrote the 7th Month 1659. Printed for Thomas Simmons, p. 6. where he thus says, viz. And that nothing be Recorded for Money, but freely; a free People, and in Love serve one another. And not only with respect to their own Society, was this Free Doctrine taught; but George Fox etc. Writing to their Dear Friend O. C. as they than called him; Advised him and his Officers, in their Book styled Several Papers, etc. Written Anno 1658. thus, viz. Friends, you are to do the Nations business freely, and that is the way to get into the People's Hearts, etc. I could say more to this purpose, but this may suffice at present. Thus they one while get into the People's Hearts (even as they advised their Dear Friend O. C.) by pretending to Preach, Teach, Suffer and Record Marriages, and other things Freely. But soon after, by the Rule of Contraries (even as their Dear Friend O. C. did) they lose the Hearts of the People, as at this Day. For, Now they can take Three pound at a time for Preaching, and Ten pound at a time for Suffering, and Thirty pound at a time for Writing Six or Seven sheets of Instructions to People, and Fifty pound Per Annum for Clerks Wages, as standing Yearly Salary; and Twelvepences for Writing a Marriage Certificate, containing Ten or Twelve Lines: As is more largely set forth in Paint. Harl. etc. p. 40, 41. 47. and the Preface to it, and in Postscript to Paint. Harl. etc. p. 79. 89. And Innoc. Vind. and Envy Rebuked, p. 3. As also in 7th. part of Christian Qua. disting. etc. by W. R. Sic mutantur. Sometimes your People, viz. In the beginning, might publish their Intentions of Marriage at the Market Cross: Or, before a Magistrate as they were free; and sometimes at a general Meeting as their freedom was: But since your Church Government was Erected, and your distinct women's Meetings Established, (which you say, was according to the Council of God, and done in the Ordering and Leading of his Eternal Spirit, see de Chr. Lib. p. 43.) It is ordered anew, that for time to come, none are either to be Permitted or Suffered to Mary, unless they will publish their Intentions thereof, twice before the women's Meeting, (and that first, as your Practice is, they being of the Quorum) and twice before the men's Meetings, they being distinct, as I have from your Written Orders at large Manifested, in de Chr. Lib. etc. 2 part p. 60. to 70. & Innoc. Vind. and Envy Rebuked, p. 4. 5. 6. So that here is Ambo. dexter indeed; sometimes Liberty, and by and by its taken away again, by these infallible Legislators; who sometimes Cry down all Forms, and are now Setting up Forms, and not only so, but compelling all both Great and Small, Rich and Poor, Bond and Free, to Submit and Conform to them: Sometimes saying, the Spirit is a sufficient Guide, above Scripture, above Counsels, above Fathers and Primitive Antiquity; but if any ask how long the Sufficiency of the Guidance thereof, was to be in full force? I answer; until their Church Government was Erected, their Forms Established, their Orders Recorded, and their Authority Confirmed by Yearly Meetings in London; and Monthly and Quarterly Meetings in the Country: And than away went all Pleas of being left to the Grace of God; for that was in their Book aforementioned, Asserted to be a Lose Plea, and pernicious to the Christian Religion, yea the Root of Ranterism, etc. And away went the Teachings of the Spirit (they formerly so much magnified) unless it did Harmonise with their written Orders, Directories, and Prescriptions. For the Spirit and Grace of God is now Insufficient, and the Scripture is a Dead Letter, and long since rejected as a Rule, being subordinate to their Prescriptions. O gross Hypocrisy! but where will you Centre! who are This to day, and That to Morrow, every thing and nothing. Thus have you made of the Light and Grace of God in the Heart, a mere Monster of all Shapes; sometimes sufficient, sometimes insufficient; sometimes safe, and sometimes dangerous; sometimes useful with respect to Teaching, Leading, and Guiding; and sometimes in that sense useless, unless a Quarterly Meeting, stamp their probatum est upon its Teachings; sometimes Common, yea all are enlightened, and it hath appeared to all Men, and sometimes with Respect to Government and Direction, peculiar, viz. None but your Ministers and Leading Party have it, and they so Infallably have it, as that you say in plain words, in your Book Entitled, Judas and the Jews, etc. p. 49. We need none (say you) to give us discerning or Judgement; Christ hath furnished us already, and doth on all occasions, etc. So, that when all come to all, it's no body knows what: But the Leading Quaker is all and all: Tot Quot & Omnes: so that your own words may justly be returned upon you; and thereupon, I shall conclude and say, viz. THus Quakers Priests, who talk for Self, Is Tangling talk against itself; 'Gainst Truth a Prate, a piteous Preachment, That can't make good, it's own Impeachment. As Penns and Whiteheads Doctrine do, Who heeds not well, which way they go. Fox, and Sam. Cater, Dances round, And Round again, in th' selfsame Ground; It staggers too, and from, and Reels, Skips up and down, and runs on Wheels; Starts aside like some broken Bow, Crosses Christ, like Cris ✚ in the Row, Whoso can feel, in it may feel, As 'twere a Wheel, within a Wheel: A Net, Gin, Trap, a Snare's in It, A Whirl-pool, Gulf, Bottomless Pit; Wind, Dust, Husk, Chaff, no stable Steeple, A Tale, that takes unstable People; A Toy, a Cloud, Mist, Smoak, a Fog, Right Quakerism, yea a Quavering Bogg; A Quicksand, a Quagmire, that Sucks, Who's in't his Feet, out seldom plucks; Himself who's In, gets seldom out, itself's more seldom In than Out; It flutters like some Night Blind Bat, Now here, now there, this way, now That; Now it is one thing, than Another, And now and than nor one nor tother. Sometimes it's This, sometimes it's That, Sometimes it's This, and This, and That; Sometimes it's either This, or That, Sometimes it's neither This, nor That; Now This, not th' Other, anon it's Either, Than by and by, both, both, and Neither; One while it looks like So, not No, Another while like No, not So; One way it seems or So, or Not, Another way, nor No, nor So; Some way it shows both So, and Not, So 'tis a mere endless No, and So. concentric circles formed from the words SO and NO SONOSONOSONOSONO NOSONOSONO O POSTSCRIPT. TO Writ not more, I long since did Intent, But none, but God knows now, when I shall end: For still I found, when I think all is done, As much to Writ, as when I First begun. Jan. 1st. 1686. F. B. FINIS.