A vindication of the people of God, called Quakers ... being an ansvver to a book, dedicated to them, by one George Pressick of Dublin : in which book many lyes and calumnies are presented against the innocent people of God ... / by E.B.

A VINDICATION Of the People of God, called QUAKERS.

THere is Irreconcileable Enmity between the two Seeds, (to wit) the Seed of God and the Seed of the Serpent; and these two are alwayes opposite and con∣trary one to the other, in Nature, Fruits and Ef∣fects; and the Seed of the Serpent is alwayes persecuting the Seed of God, in every Age and Generation; and they in whom the Seed of the Serpent is living and ruling, are alwayes pro∣jecting and contriving mischief and hatred against the People and Servants of the Lord, in whom the Seed of God liveth and reigneth; as it is written, He that is born of the flesh perse∣cutes him that is born after the Spirit: Thus it hath been in all generations, and thus it is at this day: Great is the oppositi∣on that is made by many in Lyes and Slanders, in Reviling and Reproaching, in Imprisoning and Persecuting, and in all man∣ner of evil works and words against the innocent People of God, called Quakers: How have the hands of ungodly men been lifted up to smite that People by many kinds of abuses? and how have their tongues been set on fire, to reproach, and revile, and slander in all kind of evil-speaking? and all this for Righteousness-sake, and not for any evil-doing: For who is the man, and where is he, that can justly charge Evil upon that People, either in Doctrine, Faith, or Practice? or in any thing relating to their Religion to God-wards, or in rela∣tion to their Conversations and Walking towards men? It is true, we have not wanted Accusers to every Authority, but

such and such things have been falsly charged against us, and that to every Power that hath been since we were a People, un∣der whom we have been a Suffering People, even from all that ever have sitten in the Throne, since the Lord raised us up to bear witness of his glorious Name and Truth in the world.

Now the present occasion of this my present work, is, For∣asmuch as we now stand accused of great and heinous Crimes in the view of this whole Kingdom of Ireland; and more parti∣cularly before you Three, in a Book, called A brief Relation of some Remarkable Passages of the Anabaptists in Germany, &c. published by one Geo. Pressick of Dublin, and dedicated in a special manner to you; that his Work may passe with the greater Credit, and his Slanders and Calumnies, be received for Un∣doubted Truths: Now that the Innocency of the Upright may be cleared, and that no lye may rest upon the Truth, nor that you, neither any others, may receive Falshoods for Verities, be∣cause of our silence; therefore it is that the Lord hath▪ put it into my heart, to defend the Cause of God and his People, by returning plain and sober Answer to the principal parts of his Book, wherein we are concerned and falsly charged; and for the end that the false Accuser may be reproved, and his Calum∣nies returned into his own evil and malicious heart, from whence they came; and that You, and all men, may be truly informed, and prevented (if possible) of being seduced into the belief of falshoods, lest that your hearts and hands should be stirred up to Act or Do in your Authority against the People whom God hath blessed; and from the ground and cause of Mis-infor∣mations and false Accusations, without better testimony, which would be a way to destroy your selves, and to bring the guilt of the unjust Sufferings of the Lords People upon your own heads, which would draw down the heavy Wrath of God upon you.

I cannot flatter you by feigned words of Guile, nor give you flattering Titles, but I judge you are Reasonable men, in that de∣gree as to hear and consider our Defence, aswell as our Enemies Charge; and I hope you are wise in that degree, as to judge between Truth and a Lye, and to distinguish one from the other; and I suppose you are just in that measure, as to receive what ye know to be Truth, and to reject what ye know to be False,

being convinced in your own Consciences; and, as such, I must place my Plea before you particularly, and make my De∣fence to your Iudgment Seat, [even to the Witness of God in your Consciences, I intend and mean] And I shall omit to say much to the Accuser himself, as supposing him, a man more full of en∣vious raging humour, than of solid and wise judgment, to receive either reproof or conviction; for many such as he I have dealt withall in this case, whom I have found men so filled with pre∣judice, that neither the Authority of sound Reason, nor of the Word of God, could convince them of their evil proceedings; Therefore, before you, I shall state the particular Accusations, and the Defence against them.

The way in which our Adversary hath proceeded in his Ac∣cusations is obscure, and yet malicious enough, and also in great ignorance: for he tells you in his Epistle, he hath gathered up out of several Authors, the most remarkable passages both of the Doctrine and Practice of the Anabaptists (so called) in Germany, 139 years ago; and then he charges the same things upon the Anabaptists and Quakers (as he scornfully calls them) in these dayes; and then he applauds you three in words of high stile, for being instrumental to suppress their insolent tyrannical usurped Authority, which they exercise over Gods People in this Nation, to enslave us (saith he) to their insatiable lusts. There are his own words in his Epistle.

Answ. In answer to all this, divers things are very conside∣rable, which I desire to lay before you.

1. Concerning the Anabaptists (so called) in Germany, and their Doctrines and Practices, with the several Transactions fal∣ling out in that time: It is not my work now to plead their Cause, nor yet can I justifie them in their proceedings, if the relations given of them be true, which are many, and to me seems not in every thing credible; because I find, it were their Enemies, who are our Authors; who seldom give true relations of such whom they hate: But be the Relations true or false, it is not material in this case in hand, for my occasion is not concerning a People so far off, as in Germany, and of so long time, as above a hundred of years; but I am to clear the In∣nocent who are now living, from the present Accusations of an

envious man; though, if it were necessary, or would edifie, or were a matter of pertinency, I could say somewhat more concerning that Peoples appearing in Germany, but being a matter not suiting my occasion, I do forbear it.

2. As for them, called Anabaptists of this our Age and Coun∣try, I shall not plead their cause at this time, though I cannot believe that they are of that spirit of Murder and Tyranny, &c. as is reputed by your Informer; though their Judgment in every Case, neither about Civil or Spiritual things, I dare not justifie; nor may I lawfully clear all of them from a large measure of the spirit of Ambition and Covetousness, Vain-glory and Self-seeking; for which the Lord hath justly brought them under a just reproof, and by this time I believe some of them may see some errour in their own way, andmore I may not say of them, but that I believe the present Accusation against them, by your present Informer, is more out of bitter and per∣verse enmity and devouring malice that he bears towards them, than out of any other end; and I doubt not but they are sufficient to answer for themselves, and to clear their Innocency in things wherein they are not guilty; and if they are guilty, let them fall in their tryal: I leave them to speak for them∣selves, thus omitting any further Answer on their behalf.

3. As for us, whom in scorn the Accuser calleth Quakers, and whom he hath accused as guilty in all things, with the Anabaptists (so called) in Germany, and in this Nation; I say, there is great difference both in Iudgement and Practice, in things Civil (so accounted) and things Spiritual between us and them, as is well known; and were they fully guilty of all what is said of them (which I dare not believe) yet how can we be charged guilty of their Crimes, being they and we are different in Iudgment and Practice, as I have said: Surely your Informer hath neither shewed good Conscience, nor yet pure Reason in his proceeding, who hath laid things to our charge which we never knew, and hath accused us guilty of that which never entred into our hearts to practise, and hath (as it were) charged other mens crimes upon us, being wholly innocent, as will appear in the prosecution of this matter; and I hope to make it plain, that he hath wronged us, and

abused you, by dedicating Falshoods for your approof, and sent Slanders abroad, as it were, under your Name or Patronage.

4. As concerning the Charge it self, included in these words, saith your Informer; And considering how instrumental your Honours have been to suppress their Insolent, Tyrannical, Usurped Authority, which they exercised over Gods People in this Nation, to enslave us, &c. In these words there are very deep Accusa∣tions, Slanders, and unjust Reproaches vented against us; and with what face (except Impudent) we can be thus charged; is almost wonderful; especially considering that we have been our selves a suffering people by every Authority, since the time the Lord raised us up, and never had any outward▪ Authority in this Nation, but all were cast out of all place and power, both Civil and Military, when as they have become one with us in our way, and this hath been the manner of dealing with us by all that ever have ruled; and yet we are charged most un∣justly with exercising insolent, tyrannical, usurped Authority in this Nation, &c. for it's said, Their insolent, and They exercised, to wit, the Quakers; when as it is manifest, as I have shewed, that we never exercised any outward Authority at all, but have been a suffering People by all Authorities unto this day: therefore I do appeal to the Witness of God in your own Consciences, how great is this Slander, and how false this Ac∣cusation, and how wicked is our Adversary in thus accusing us before you, in the things which you so well know are utterly and detestably false; and the Accuser and his Accusations are to be condemned together.

5. But and if it had been so, or should be so in time to come, that we had any, or all outward Authority in our hands, (I may suppose impossible things, to manifest the truth of our Prin∣ciple) our Principle is not to be in insolent, tyrannical, nor to be Usurpers over Gods People, to enslave them; but far the contrary, even that Iustice, Mercy and Truth may sit in the Throne, and that Peace and Freedom may be held forth unto all; that no Usurpers nor Tyrants, but Iust men, and men that fear God, and hate Covetousness and every evil way, that such alone may sit in Judgment whom God calleth to that place; who will rule in Righteousness and Justice, and regard the Cause

of the Poor and Needy; we would that such only ruled, who were ruled by the Lord; who would be a blessing in the world, and to all people; not desiring more liberty to our selves, than what we would give unto all others in all just wayes. This is our Principle, as to matters of outward Authority among men, and not as this false Accuser hath suggested out of his evil heart.

6. As to the matter of your suppressing us, which your Ap∣plauder saith, you have been instrumental to do: This is as false as the rest; for we are no more suppressed; than before you exercised your present Authority, but are every way in as much liberty of persons, and otherwise, as in their dayes before yours; and are no way suppressed, nor fearful of it: So the Author of such Lyes, hath but flattered you, and fawned upon you, in telling you, ye have suppressed us, when as it's nothing so: but and if it had been in your hearts, or be at this day, to suppress us, and to hinder us of our liberties, and to persecute us, the Lord shall plead our Cause against you, and give no success unto your work; but it shall be turned to our Renown, and to your Overthrow, and the secret hand of God shall confound you, and break your purposes, and deliver his People out of your mouths; Thus it shall come to passe, if that your hands should be stret∣ched forth to hurt us, who are Gods Heritage, and the Sheep of his Fold. And thus much in answer to his Epistle.

Now I come to a second Accusation of his, stated in his first Page, in these words. We may see from whence Anabaptists, Quakers, Ranters, and Levellers all had their Original, name∣ly, from the Papists, &c.

Answ. 1. As for the Anabaptists, Ranters and Levellers, I leave them to plead their own Cause; and though we are ac∣cused with such, yet there is much difference in Iudgment and Practice between us and them; though I believe, they are all further from Popery both in judgment and practice, than is this Accuser of them; but yet they shall answer for themselves; and I shall only mind the matter I have in hand, which is, to clear the People of God, called Quakers, from the Accusati∣ons charged falsly against them, whom I know to be innocent, from these false Accusations.

2. That we did arise from the Papists, or, that they are our Original, in Doctrine, Faith, or Practice, this is utterly false; for between us and them is perfect separation, and we are of another Spirit, and divided from them; as appears every way, even by their persecuting of us for our Testimony bearing against them and their Religion; and they have written against us, and we against them, divers Controversies; and they have im∣prisoned divers of our Friends in their Dominions, for giving Testimony against their wayes: By all which it doth appear, that we are not of the Papists line, nor arisen from them; for if we were of them, they would love us, and not persecute us; and that herein we are falsly accused, as in other things: And this is an old out-dated Accusation, and is of no account; for now we are otherwise known through these Kingdoms, and we are manifest to the Consciences of men in the sight of God, to be such as fear the Lord, and walk in his wayes.

3. And as for our Original, It is the Lord God alone that hath raised us up, and planted us a People, that were not a Peo∣ple in times past; And not from the Apostate Christians, neither of Papists nor Protestants (so called) are we sprung; but are of the Apostles line, and of the stock and race of the true Christi∣ans, that believed in Christ, and followed him; and in every part of our Religion, both in Faith and Practice, and in Con∣versation, we are agreeing with the holy Apostles, being wit∣nessed unto by the Scriptures in all that we profess and practise; and the Lord hath raised us up out of the Apostacy, into which all Christendom hath been fallen since the Apostles dayes, whilest Antichrist hath reigned over the World; and we are as the first fruits unto God and to the Lamb, since the falling away from the true Faith; and Truth and Righteous∣ness is our Original, and Christ Iesus is our Foundation, on whom we are builded, and the Gates of Hell cannot prevail against us: and this Testimony the Spirit of God giveth for us, and in us, in Contradiction of the false Accusations of all our enemies.

4. And if it be an offence to be risen from the Papists, and if all that be evil which they are the Original of; then the Prote∣stants (so called) are in the offence, and their Ministry, and the chief part of their Church-Government, Worship and Or∣dinances are evil; for did not the Protestants spring from the

Papists? and did not the Papists institute the Way by which the Protestants make Ministers at Schools and Colledges? And was it not they that first instituted Sprinkling of Infants, and calling it Baptism into the Faith, and into the Church? And was it not the Papists that first taught the Protestants to keep holy dayes, as Christmasse and Candlemasse, so called? And many other particular things relating to the Protestants Church, Ministry and Worship, were originally ordained and first practised by the Church of Rome and Papists: And so while this false Accuser is charging others, himself and the men of his way, are found guilty of the same things; and the Papists may justly say to the Protestants, that they are false-hearted to them, in denying of them and their Church, when as their fa∣thers were the Instituters of the principal parts of the Prote∣stants Worship and Ordinances; and so they, like unnatural Children, have denyed their Mother that bred them up, and ordained them a way of making Ministers, and maintaining them, and many other parts of their Religion: But because she hath not been the National Interest for these many years, therefore the Church of the Protestants have denied the Church of Rome, though originally they rose out from her.

The next thing in his Book I take notice of, is, where he seemeth to charge us, with boasting that we talk with God, and God with us, and have Revelations, and as if God commanded them to kill all the Wicked, and to make a new World: A Sect in Saxony (saith the Accuser) arose that held this; and the Quakers now are like them: which is as much as charging all this upon us.

Answ. 1. That we do boast of talking with God, or of Revela∣tion. This is another of his false Accusations: for we boast not, nor do we glory in any thing, saving in the Lord, and this is no Error, but that which we must acknowledge unto, or else deny the Truth, to talk with God, and God with us, in and by his own Spirit: for all the Saints have converse with God, and union and fellowship with him in his own Spirit, as the Scrip∣tures do declare: And as for Revelations, we do acknowledge according to Christs words, that we had never known the Fa∣ther, not the Son, but by Revelation; For none know the Fa∣ther but the Son, and he to whom the Son reveals him, as it is written; and all such as have not converse with God, and that

have not Revelation, are not in the way of Eternal life, but are ignorant and without God in the world, and neither know him, nor have fellowship with him.

2. As for killing all the Wicked, this is another false Charge; for it is not our principle to war against the persons of any men, and kill them with carnal weapons, about Church, and Ministry, and Religion, as the Papists and Protestants do one with another; but it is our Principle to war against the evil spirit in men, and to smite that with the Spiritual Sword of Gods Word; and we would have mens Wickedness killed, and their Persons saved, and their Souls delivered; and this is the War we make, even till men be changed by the Power of God, and all things made new; even a new World, and a new Earth we do expect, accor∣ding to the Lords promise, so that it's no errour to expect a New Earth, and a New World; for there is a New Creation which the Saints do witness, created a new in Christ Iefus, to bring forth good fruits unto the living God: and all that do not witness this, are in the transgression of the old Creation, which brings the Wrath of God.

Again, The Accuser tells a story of one, that prosessed the gift of discerning Spirits, and to know the Elect from Reprobates, and that made Holiness to consist in speaking little, and living homely and sordidly, as our Quakers do, saith he.

Answ. 1. As for discerning of spirits, that is gift which the Saints of God do receive in all Ages: for the Apostle said, to some was given the discerning of spirits, by the manifestation of the Spirit of God; So to profess discerning of spirits, is no errour in us, though it be stated as a great errour before you, by an igno∣rant man, who knows not what he saith, nor whereof he affirms: And it's possible to know the Elect from Reprobates by their fruits and works; for the Children of God (who are the Elect) are known by their holy and righteous works and fruits; and the chil∣dren of the Devil (who are the Reprobate) are known also by their works and fruits of unrighteousness which they bring forth; and this the Scriptures bear witness of.

2. As for speaking little, and living homely and sordidly: If he means, by homely and sordidly, plainly and without superfluity; this is also works and fruits of Holiness; and it's better to speak

little, than to utter multitude of vain words; and it's more ju∣stifiable to God and just men, to be plain and homely (as he saith) in Apparrel, than superfluity of naughtiness in vain attire, and more holy; for true holiness consists in the Power of God, which crucifies all idle words, and all superfluity in Apparrel, and what∣soever is not like God: And was this Accuser but as wise as he is envious, he would never be seen to scorn the Quakers (scorn∣fully so called) with speaking little, and wearing plain and sober Apparrel; but fools love to be medling to manifest their own folly, as it is written.

Again, The Accuser telleth another story of Muntzer, how he did exhort some that were on his part, (viz. Anabaptists) to kill every mothers son, for a sacrifice to the Lord; and, saith he▪ by this we may guess, if Anabaptists and Quakers should get the up∣per hand, what they would do, &c.

Answ. 1. As for the Quakers getting the upper hand, we strive not for it by carnal weapons, to have victory over mens persons, though we know the Lord will give us victory and dominion over the Beast, and over the false Prophet; for the Lamb shall get the victory, and they that are with him, who are called, and faithful, and chosen; but this victory is spiritual, and obtained spiritually; and thus we believe the Lord will give us the up∣per hand, even Victory over all our Enemies.

2. But what a wicked envious surmise and suggestion is here couched under, as if the Quakers, if they had victory, would kill every mothers son for a sacrifice, and that they would make War, &c. The Lord rebuke his slanderous tongue, who hath hatched mischief in his mind against the Innocent, and presen∣ted you with forged lyes and surmises, and imagined and guessed cruel and evil things against us, who are far otherwise prin∣cipled than as he guesseth: but all this his own doings, doth but manifest the folly of his own heart, and his own wicked∣ness; for we are of the Spirit of Mercy and Peace, and not of Murder and War; not to kill mens Persons, but to war with the Spirit of God against spiritual enemies; that mens Iniquities may be slain, and their Persons and Souls saved.

Again, The Accuser, pag. 4. tells a long story of Micher Hopman, and others with him, what things they held, As they

condemned the Baptism of Children: they would not take an Oath: they pulled down Magistrates: they undertook to kill all Princes: they taught, that in their Churches all were holy; and that it was lawful to have many Wives: that all Learning is prophane, and that mean men are fittest to expound Scriptures; and there must be no ordinary calling in the Church, but every man must speak as he is inspired: And thus it is (saith the Accuser) with the Quakers and Popish Agents, who are their Ring-leaders, have been endea∣vouring in these three Nations these eight or nine years by-past, &c.

Answ. 1. It is to be considered, that all these things are fully charged upon us, as bei•••• ••ilty thereof, and so to every particular I shall answer. As to that of the Baptism of Chil∣dren, we do say, there is neither Command nor Example for it in all the Scripture, God never commanded it, nor did the Apostles ever practise it in their dayes, but it is a Tradition of the Church of Rome, introduced into the world long since the Apostles dayes; and except better ground can be shewed for the practice of it, than bare Tradition, it is lawful to deny it, as being no Ordinance of God in his true Church; except (I say) that it can be proved that God ever commanded it, or the Apostles and Saints practised it; till which be done, it is no er∣rour to deny the sprinkling of Infants, and to deny it to be the true Baptism into the true Church.

2. Concerning taking an Oath, we say, Christ Jesus com∣manded, Mat. 5. Not to swear at all; and the Apostle Iames said, Above all things, my Brethren, swear not: so that to deny to swear and take Oaths, is according to the Command of Christ and his Apostles, and is no errour, though the Accuser hath here charged it on us as a heinous crime; but we do deny All Swearing, in obedience to the Commands of Christ, and our Yea is Yea, and our Nay is Nay, as Christ hath taught us, without an Oath; who hath commanded us not to take Oaths, nor swear at all.

3. As for pulling down Magistrates, and killing all Princes, and that it is lawful to have many Wives: These are lyes and slan∣ders charged upon us by a false Accuser; for our Principle is, to obey all Magistrates, and all Princes, in every thing, either by doing or suffering, and we would have Princes and Magistrates

to rule and reign in the Power of God, justly, righteously, and according to the Law of God; and would not have them kil∣led and pulled down: And we say, it's better to keep in the single chast life, than to have many Wives: but any Accusation to make us appear vile, this your Informer spareth not; but according to his Work will be his Reward in the Day of the Lord.

4. Concerning all being holy in the Church: we say, That every Member in the true Church of Christ, is holy: for the Church of Christ is his Body, and every Member of his Body, which are flesh of his flesh, and bones of his bone, are holy, as he is holy, in kind and quality; and it is his Exhortation to his Saints, Be ye holy, for I am holy, faith Christ: So that to hold that every Member of the Body of Christ is holy, is no errour, though it be so reputed by an ignorant man.

5. Concerning all Learning being prophane, and that mean men are fittest to expound Scriptures: I do say, that Learning in it self is a gift of God, and is not prophane; though as to the knowledge of God, and the things of his Kingdom, learn∣ing in Tongues and Languages, is little available; for it's the Spirit of God that teaches the things of God, and reveals all the things of his Kingdom; and none can know God, but as the Spirit of God discovers him: for the Disciples, who were some of them unlearned men in books and letters, had the knowledge of the matters of Gods Kingdom taught them by the holy Spirit: and such as have the gift of the Spirit of God, be they Poor or Rich, are fittest to expound and understand Scriptures; for none can understand the Scriptures, nor the things therein declared, but by the Spirit of God that gave forth the Scriptures; and it is not Latine, Greek or Hebrew, that teacheth to understand the Scriptures, but it is the Spirit of God, and to whomsoever that Spirit is given (and God gives it to whom he pleaseth) they only are fit to declare the things of God unto others, and to expound Scriptures, and none else but them who have experience of the operation of the Spi∣rit in their own hearts: and this we hold and believe.

6. Concerning ordinary Calling, and speaking as he is inspired: I say the Scriptures no where speak of ordinary calling: and if

by ordinary Calling it be meant, calling to any Office in the Church, without the Spirit of God; I say, there was no such Calling: for the Ministry of Christ in the Apostles dayes, was called by the holy Spirit, and the Ministry of the true Church, is made, ordained and called according to the gift of Gods holy Spirit, which he giveth; And as every one (saith Peter) hath re∣ceived the gift of the Spirit, so let him administer the same one to another. So that it is manifest by the Scriptures, that the Call to the Ministry in the Apostles dayes, was not of man, nor by man, saith Paul, but according to the gift of the holy Anoiming, the Spirit of God: And also every one in the true Church might speak, as it was revealed to them, for, saith Paul, If any thing be revealed to another that stands by, let the first hold his peace: for ye may all speak one by one, that all may be edified: So that it is no errour to hold, that every one in the true Church may speak as the Spirit of God gives them utterance, and to whom the things of God are revealed by the Spirit.

7. That there are Popish Agents among us, and that such are our Ring-leaders; this is a false slander, and you ought to put the Accuser to prove it, it is your duty so to do; and that such Popish Agents be named, and where they are: And I challenge the Accuser to name One among us, or else let him stop his mouth for a Lyar; who hath abused your Names, with dedi∣cating Untruths to you for your approof.

Again, He accuseth us for saying, The Spirit bloweth where it listeth, and, he saith, we judge none have the Spirit but our selves.

Answ. 1. Christ himself said, The wind bloweth where it listeth, and so is every one that is born of the Spirit: And we do judge God hath given of his Spirit to many that are yet un∣godly, and many are convinced of sin by the Spirit of God in their Consciences, that are wicked and ungodly, who are not of us: but yet we say, as the Saints in Ages past said, We know that we are of God, and that the whole world lies in wicked∣ness; and they that are of God, hear us, and are one with us; and we do inform all People to the measure of the Spirit of God in their Consciences, that they may come to the knowledge of God, and to be one with us.

Again, He accuseth us to be acted by the same deluding spirit as John of Leyden was acted by.

Answ. 1. What spirit Iohn of Leyden was acted by we now dispute not, neither doth this Accuser well know, but what he hath from the Reports of others, which may be false as like as true in some particulars; but the Spirit that we follow is the Spirit of God, by which we are acted in the wayes of Truth and Righteousness; and are not deluded, nor followers of a deluding spirit; for we are willing to be ••ied in our Doctrines and Practices according to the Scriptures: and though we stand accused of these and the like things, yet we challenge him to prove it before you, and that we may be admitted to make our defeace; and we shall the rather easily prove that our Ac∣cuser is acted by the spirit of the Devil, who is an Accuser of the Brethren like the Devil; and that is a deluding spirit that teacheth men to backbite, lye and slander, as this man hath done; so he is proved fully guilty of that whereof he hath accused others, and must own the shame and condemnation to himself which he would bring upon others.

Again, The Accuser chargeth us, that we would neither have King, Magistrates, nor Ministers, but of our selves, &c.

Answ. 1. I have before mentioned what kind of Rulers and Governours we would have, even such as are just men, and men of Truch and Righteousness, and that hate Covetousness and every evil way; and such are of us, even such we would have to reign as are approved of God, who would be a praise to them that do well, and a terrour to evil-doers; and that would only rule and reign for the Lord, exercising and executing his Righ∣teous Laws by the Spirit of God; and such will be blessed in their Authority.

2. And till such only rule and bear the Sword of Iustice in the Earth, we do know peace and happiness can never be in the Kingdoms of the World, but divisions and confusions will arise and be brought forth; for it is the only Blessedness of a Government in any Nation, when the Authority it self is just and according to God, and when such as bear the execution thereof are Iust Kings, Righteous Magistrates, and Ministers of Iustice, that will judge for God and not for man, and we

seek not the place of Government in this World, nor do we intrude our selves into such places; though this we say, while that spirit reigns and rules in the Nations of the Earth, which is not of God, but contrary to us, Peace and Happiness in good Government amongst men through the World, can never be; though we are truly subject to whatsoever Authority is set over us, by doing or suffering.

Then the Accuser speaks of teaching the wayes of Righteous∣ness, and saith, according to this, the Quakers have gone through Ireland, and he speaks of Gods wrath following for hardness of heart, and this (saith he) is just like the Quakers Doctrines now.

Answ. That the Quakers (scornfully so called) have gone through Ireland, and through many other Nations of the world, to teach and preach Truth and Righteousnesse, this is true, and without occasion of an evil Charge against them for so doing; and the Lord hath prospered us, and been with us, to the turning of many from darknesse to light, and from the power of Satan unto God; and we have testimony in the Consciences of many for the truth of our Doctrines and Practices; and this is not Errour nor Heresie, to proclaim the Wrath of God, because of the hardness of Peoples hearts; for that is the portion of all hard-hearted men: and we are not ashamed of this Doctrine, for it is according to the Scriptures of Truth; and but that this Accuser is given up to blindness of mind, he would never have mentioned these things as against us, nor used our names in reproach in this matter.

And lastly, Whereas he saith, some of the Quakers say, they are Iews, and are not, but are of the Synagogue of Satan: and thou chargest Iames Naylor with saying, that he was Christ: and that one should say, George Fox was Iohn Baptist, and such false Pro∣phets and Prophesies we have heard too much of, &c.

Answ. 1. That they say, they are Iews, and are not, are such as have a name to live, but are dead, who say and do not; but we are not such; so this his Charge is false and wicked, and of the Synagogue of Satan he doth manifest himself to be, by his ac∣cusing of the Brethren: And as for Iames Naylor he never said he was Christ, though this hath been cast, as a foul reproach, upon him by others, yet it never was proved against him law∣fully,

nor any thing tending thereunto, saving that he said Christ was in him, as he is in every Member of his Body, according to measure. And as for the story of George Fox, there are many such lying stories that have gone abroad in these Nations, in opposition to the Truth of God made manifest; but over all these things Truth hath gotten the victory, and the Lords Work must prosper in the Earth; and all Lyars must be confounded, and have their portion in the Lake: And this is our portion from the World, as Christ said, They shall speak all manner of evil against you falsly for my Name sake; but great shall be your reward in Heaven: And this is for a testimony against them, that our Enemies are of the Devil, and for a testimony to us that we are of God.

And thus I have returned Our Defence before you, against his several Lyes and Slanders, and it is left to the Witness of God in your Consciences to be Judge in this Case, between us and him; and if you be cloathed with the Spirit of Modera∣tion and Meekness, and will judge according to Equity, I doubt not but the Case is clear against our Adversary, who wrong∣fully, and to a wicked and evil intent, hath hatched mischief against us, and brought it forth before you; and we desire no∣thing of Revenge towards him for his evil work, but do leave him to be rewarded of the Lord, who will justly give him, and all men, according to their deeds.

And now I have a few Considerations, to present unto you Three in particular, as such in that capacity who bear Rule in this Land.

1. Consider how that you are set in Place and Authority, and ought to judge and govern for God alone, and to be a Ter∣ror to all evil-doers, and a Praise to all that do well; and the li∣ving God requireth of you to do Iustice, Truth and Righteous∣nesse in the Land, to hear the Cry of the Widow and Fatherlesse, and to judge uprightly the cause of the Poor, without respect to your own self-ends; and ye ought to be meek and humble men in your Places of Care and Trust, which is committed unto you; and take heed that your hearts be not lifted up in the honour of high places, and so Iudgment, Mercy and Truth be neglected, and Oppressions and Cruelties be brought forth.

Consider, that if ye do Iustice and Righteousness, and walk humbly with the Lord, and exercise Mercy and Truth in the Land, and hear the Cry of the Poor, and deliver the Afflicted; then the Lord can make you a Blessing to your selves and to the People: But if you be proud and exalted, and ambitious and vain-glorious, and exercise Cruelty and Oppression, and tread down the Poor, and vex the Needy, and grieve the Lord God by your Iniquities; then God will cast you down, and lay your honoue in the dust, and make you a Curse and a Reproach, and your Names and Memorial shall be a stink; and the justice of the Lords hand shall effect it.

3. Consider that yeare men, and not God, and your strength flesh, and not Spirit, and there is a God greater than all, who is above all; who can suddenly in a moment save his People, and destroy his Enemies; and he can break you down and ne∣ver raise you up; he can turn his hand upon you and all man∣kind, as the Potter doth with his clay, even tread it and mould it for honour or dishonour; and if his Spirit blow upon you, and if he smite you, you perish, and none can restore you: Take heed to this God and have respect unto him, and remember you are but as dust before him; and you now have a time for a moment, which the Lord hath given you to try you what you will do, and how you will walk towards him; an Account un∣to him must you give of all your wayes: Remember this now in your life-time, while you have time, and the day of your visi∣tation is not quite extinguished.

4. Be tender and compassionate towards all men; not perverse, hasty and froward, thinking to bow men to your wills by rigour, but rather win them by love; and this is of good report to you, to be humble, meek and tender towards all, even towards your enemies; and insult not over the Afflicted, neither add to their sufferings; for the Lord can raise up, and bring down whomso∣ever he will, according to his pleasure; and remember that Law to walk by it, Do to others, but as ye would have others do unto you in the same case; and be not too cruel to such, who cannot conform to times, and things, and men, for what know you, but some mens Consciences may be tender in things which you yet make no conscience of; Meddle not to persecute any

for their Conscience-sake in Religious matters, but rule and govern well in outward affairs, according to the Law of God, but afflict not, nor persecute any for their Conscience-sake towards God, while they walk justly, as men, in things between man and man; take this Counsel, lest ye vex the Lord against you to destroy you.

5. Be moderate and compassionate towards this same People, that are accused before you; though they are at this day a People under great afflictions and sufferings every way, yet shew not the height of Rigour and Oppression against them; though you have power to imprison them, and to deal hardly with them, yet be tender and meek, and shew bowels of mercy and for∣bearance; and use not the extent of your Power, to seek their destruction, lest ye provoke the Lord against your selves: for the God of Heaven remembreth their Cause, and doth give ear to the cry of their Innocent groanings under their heavy bur∣dens, and Deliverance may he work for them, whether you will or no: Though it be an hour of Affliction, and a day of great Tryal upon them, yet Wo unto them that shall be found ad∣ding to their Afflictions, by encreasing their burdens through Injustice and Persecution: Therfore, as ye hope to receive mer∣cy from the Lord, and as ye would have his compassion shewed to you, do the same to his People, for power is in your hands, to be merciful or cruel, to relieve them, or persecute them; and it is your day of tryal what you will do; ye have your hour to do good or evil, and according to your works will the God of Heaven reward you.

6. Consider the Innocency of this People; they are Clear before the Lord and you of plotting, or contriving, or designing evil against You, or this Government, they seek not the hurt of any mans person, nor do they intend evil towards the Government or Governours; Who have found them agitating any such things? Of all such things they are innocent, and are peaceable Sub∣jects under the Government, and are perswaded in Conscience so to continue: And as for their deportment in their Callings and Occasions, and Tradings amongst men, ask their Neighbours; Do not they deal justly, truly, and equally in all their dealing and occasions? Do not they speak the Truth

to their Neighbours in all matters? and are they not persons of upright and inoffensive lives and conversations? Do they de∣fraud their Neighbours? or, are they Drunkards or vain per∣sons? Let the very Witness of God in their Neighbours an∣swer. And if you should fall a persecuting this People, and seek to destroy them, concerning whom the Witness of God in mens Consciences giveth such an Evidence, Wo, wo will be unto you; for you cannot hurt them, but you act contrary to the Witness of God in your own hearts, which will condemn you in the Day of Judgment. So let this dwell upon your spi∣rits, and be aware what you do; take good consideration, lest you act out of Gods Counsel to your own overthrow.

7. Consider what became of all the Persecutors of old, Were not they Eminently destroyed by the hand of God who persecuted the Lords People? What became of Pharoah? and what be∣came of Hammon, and what became of Herod, who persecuted the Lords Heritage? Let this enter into your hearts, to be Ex∣amples to you that you persecute not the Innocent, lest God overturn you by the roots; for, as I have said, the Cause of this People God regardeth, and he will avenge himself in his season of all their Persecutors; Have not your hands dipped in their unjust Afflictions that God may blesse you, and spare them that you may be spared in the Day of Vengeance; if you have no matter of evil against them, in things between man and man, nor in the affairs of your Government, as contriving against it; nor nothing but concerning the Worship of their God, and the matters of their Conscience in Spiritual things; Touch them not, Persecute them not, Afflict them not; but be tender towards them, as you will answer the same before the God of Heaven. These are only Considerations of Warning to you: and I commit the matter to the Lord; and ye have time to do Good or Evil, and accordingly will God reward you.

A Testimony concerning Government and Authority.

VVE are a People whom God hath raised up out of the Apostacy, Darkness and Ignorance which all Christendom hath long been fallen into; for since the dayes of the Apostles

many have professed the Words of Christ, and had a name of Churches, and the shew of Religion, and have professed the Scriptures, but have wanted the same Spirit and Power of God∣linesse which the Apostles lived in; the Life and Spirit of God hath been wanting amongst the false Christians, and they have been persecuting one another about Religion and the Worship of God, and imposing upon one anothers Consciences, in Spiri∣tual matters; and Kings and Rulers have been setting up what kind of Worship, and Religion and Church-Goverment as they pleased; and they have imposed upon Kingdoms, and made People subject to them, to profess and conform to such a way of Worship and Religion, some in the ignorance of their Con∣sciences, and some conttary to their Consciences; and all this hath been in the Apostacy, since the Apostles dayes, while men have been fallen from the true Faith, and many have been sub∣ject to their Rulers and Governours by force, and for fear, and not for Conscience-sake; for Love, Peace and Unity hath been wanting among Christians, and Bitterness, Frowardness and False-heartedness, hath been amongst them: but out of all this the Lord hath redeemed us into Peace and Comfort with God, and one with another.

And as concerning our Principle about Magistracy and Go∣vernment, and obedience thereunto, this I do declare.

1. We do own and acknowledge Magistracy to be an Ordi∣nance of God, instituted of him, for the punishing of evil-doers, and for the praise of them that do well; and we acknowledge all just subjection to Authority, Magistracy, and Government: This is our Principle, and hath ever been our Practice, known through these Kingdoms, that we are subject by doing or suffer∣ing, to whatsoever Authority the Lord is pleased to set over us, without Rebellion, Sedition, Plotting or making War against any Government or Governours.

2. That Government and Authority which is justly according unto God in all its Statutes and Ordinances, We are, and do engage to be subject thereunto, by full Obedience unto all the Commands and Injunctions of such Authority and Government, whose Laws, Ordinances, and Commandments are grounded upon right Reason and Equity, which leadeth to do to all men as

we would be done unto, and punisheth the contrary; to such Go∣vernment and Authority we are readily subject in all things and cases; and we are for the Order and Assistance of such Govern∣ment in all Righteousness.

3. That Government which is contrary unto this, which is in Injustice, commanding & requiring things contrary to the Law of God, and imposing upon People in Matters and Cases, con∣trary to right Reason and Equity, whose Commands are diffe∣rent to the Will of God; yet to such Government we acknow∣ledge subjection, by patient Suffering under all Penalties in∣flicted for disobedience to the Commands which we cannot per∣form by Obedience for Conscience sake; And this is our Prin∣ciple, Though an Authority and Government were never so Un∣just in it self, and in its Exercise, yet we may not Plot or Con∣trive, or make turbulent Insurrections to redeem our selves from such Government and Authority, but we must commit our Cause to the Lord in such case, of suffering under any unjust Com∣mands of men.

4. As concerning Church and Ministry, and the Exercise of Religion, We believe and acknowledge that Christ hath a Church upon Earth, and a lawful Ministry; and we are not Enemies to Church, and Ministry, and Gospel-Ordinances, as we are falsly re∣puted by men, ignorant and slanderous; but we only bear wit∣ness against the corruption and degeneration of the Church of Pa∣pists and Protestants (so called) wherein they are different and contrary to what the Churches of Christ were in the Apostles dayes; they are different and contrary I Assert, to what the Churches of Christ once were in Ministry, (in its call and main∣tenance) in Ordinances and Worship, in Discipline and Government; in all these things there is difference to what these things were in the true Churches in the Apostles dayes; And our Principle is, for the Reforming of Ministry, Church-Government, Discipline and Worship, and not to destroy them.

5. As concerning Imposing of Faith, and Doctrine, Practices, and Worship in Religion by the force of Lawes and Penalties, in the ignorance of mens Consciences, or contrary to their Consciences: We do say, This Practice never was in the Apostles dayes, but is an Intrusion of Antichrist, and we bear Testimony against it,

not to be of God, but contrary to him; And that outward Go∣vernment and Authority in Kingdoms and Nations, is to be ex∣ercised over the outward man in things between man and man, and not over the inward man, in things between God and Mans Conscience in Spiritual Matters, and Worship, and Duty to God-wards: No King, nor Ruler upon Earth, hath Power gi∣ven him of God to exercise such Authority over the Consci∣ences of Men in the matters of Gods Kingdom; And further, Religion and Church-Government so set up and Established by force, upon Pains and Penalties, can but Reform a People into Hypocrisie and false Conformity, and not into any real Performance of Religion or Duty to God; And such Per∣formance of Religion, Church-Fellowship and Ordinances is not unto Eternal Life, but to the making of men twofold more the Children of the Devil.

6. We do believe, That it is the Conviction and the Teaching of the Spirit of God that doth make men and People only truly Reli∣gious: I•• is ••hat only that perswades the Conscience from all Evil un••o that which is Good; and true Religion, and the Worship of God, and Duty towards him, is not truly learned by Traditions of Time, Commandements of Men, or Custom of Countries, or the like; but it is the Spirit of God, and its Teachings in ••he Consciences of People, that leadeth into all Tru••h, according as Christ hath said; So that the Way of forcing Religion and Duty to God upon People by force and outward Penalties, this was never known among the Saints and Apostles of Christ.

These things are Presented to your Considerations; The Lord give you a right Understanding of them, and that you may walk in the Way of your own Peace with God and man.

Written in the 10th Month in IRELAND.

THE END.