Rusticus ad academicos in exercitationibus expostulatoriis, apologeticis quatuor The rustick's alarm to the rabbies, or, The country correcting the university and clergy, and ... contesting for the truth ... : in four apologeticall and expostulatory exercitations : wherein is contained, as well a general account to all enquirers, as a general answer to all opposers of the most truly catholike and most truly Christ-like Chistians [sic] called Quakers, and of the true divinity of their doctrine : by way of entire entercourse held in special with four of the clergies chieftanes, viz, John Owen ... Tho. Danson ... John Tombes ... Rich. Baxter ... by Samuel Fisher ...

CHAP. II.

Now as to thy two more Notorious Narratives, whereby, as by the Epistles on the one, so thy two Butterflies are on the other side, as with so many wings born up and furnished to fly apace through the world, that is in love with lyes. I shall need to say the less to them, by how much some of the many lves that are laid down the••ein are already laid open to the view of all in his Reply thereunto, stiled the Devil; 〈◊〉〈◊〉i g••d by L.H. who together with my self and others by name, as well as all the peo∣ple called Qua. are most Egregiously abused and belied therein.

Nevertheless since thou art so impudently obstinate in that course of prating, printing out of lyes, as to this day rather to justifie thy self, then (which would farr more become thee) to judge thy self as an evill doer in so doing, that all such as have not devo••ed themselves to be deluded by thy deceitfull doings, rather then to know the truth concerning the Qua. in such matters, wherein thou as falsly as f••wly accusest them, may beware of beleiving thee any more, as many do, by implicit Faith; I shall give the world a further tast of that Light, Treacherous and lying Spirit which speaks in thee, as it did in the false Prophets of old, who blinded the peoples eyes with their many mis-reports from receiving the truth the true Pro∣phets told them, which lying Spirit proves them sufficiently in whom it is (how ere they may stile themselves so, as thou T. D. dost) to be no true Ministers of the Gospell. Report (said the old lyars of Ieremie) and we will Report it, raise but a lye, and wee'l send it abroad farr and neer; So T. D. fee p. 1. of his second Narrative, appeares to have certain Emissaries, and Earewigs, that go out and gather what unsavoury materiall's they can rake out of the Excrements of the Qua. and such dunghilly stuff, and lyes, and bad Constructions of good actions, &c: as are either made by himself, or made ready to his hand by his Agents, he layes by him, and trussing his tales together into two Tractacles or nasty Narratives, as Antickly Annexes them as Appendicular at the fagg-end of his other fancies; Bagg and Baggage fit for nothing more indeed then to sollow in the Reare of such pittifull Pole∣micalls, as the two pieces are they are annexed to.

T. D. Thou stil'st the materialls of thy two Narratives Remarkable pas∣sages and matters of undoubted Credit.

Rep. Remarkable they are indeed, and so much the more by how much they are for the most part either apparently foolish, or flatly false, and where true (as some few of them are) either miserably mis-represented, wrested and perverted to wicked ends, or untruly used as premises, from whence to inferr thy most abominably false Conclusions, and to confirm other men in bad opinions of the Qua, whereupon for the truths sake, which

thouseekest thereby to bring into contempt, I shall here Remarke the most Remarkable of them: and the rather first because in thy second title page thou so malepertly Challengest any to disprove thee in the words of Iob, say∣ing if it be not so now, who will make me a Lyar, and make my speech nothing worth. 2. Because even in this very 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or nick of time, wherein my Ener∣vation, or discovery of the Nakedness of thy two Narratives is but now new∣ly come under my hand and pen, in order to its passage through the press, whereat I write this, I am presented with a third printed Toy of thine T.D. to the same Tone, stiled the Lye Returned to Luke H••ward, or a Vindicati∣on of Thomas Danson Minister of Sand••i••h, from the Imputation of belying the Quakers, wherein thou sayst L. H. in his, called the Devils Bow unstringed, is impudent in denying severall matters of fact charg'd upon himself, and others of his perswasion, in thy two Naratives, and in representing thee the Publisher thereof as a Forger of Lyes: in which shuffling Trifle, or sorry shift of halfe a sheet (for 'tis nor more, nor better) of (meer wast) paper, as closely as thou conceivest thou hast lapt and laid thy self up as in a bed of Lavender, and in thy Vipe••ous hissings, and Lyings against the Light Lyest hid (velut An∣guis in herba) among such silly Seers as See with thy eyes, yet thy new Bed of Lyes is too short for thee to Lye long at ease upon, and that half sheet of thine is a covering too narrow for thee to wrap thy self in from the wrath of God, as well as too ragged, and tottered, and torn, and thin (if 'twere a whole one) to shelter thy shame from the sight of such as see by the Light of Christ, who view thee in all thy venomous ventings of thy malice through the thickest Vail thou seekest to shrowd thy self under: nor will thy certifi∣cates obtained, & procured by thy self & published under the hands of thy pair of (Iohns) viz. Io. Laigneile, and Io. Davis of Dover, one of which I love so well as to tell him that if (as the Proverb is) he play not Iack on both sides 'twill be the better for him; nor of thy pair of Unminister like, Mr. Williams, Russel•• and Wingfield, who will never Win the Field with lyes against the Children of the Truth; nor oft' other Thomas, viz. thy part-Taker T••omas Morris, who is as very an Infidell toward Christ Disciples, till he see and feel our Testimonies to be undeniably true, as thy self, and all the three other Thomasses, that are so ready to sweare, what ere thou sayst; nor the self contradicting Testimony of thy Trustee Mr. Vinter Minister of Coue∣wold; nor any other of thy despicable disproofs so moderate the matter, but that thou wilt appear to be a Foster-Father to those Forgers of Lyes, who have brought thee into the praemunire of publishing, to thy own shame, what their heads have hatched, and their pates prepared for thy pen, and put upon thee to p••int and publsh in thy folly to all the world, as will by and by appear in the examination of each of thy Lyes, as thy Lye laid down in thy last Narrative.

T. D. As to thy Tale of L. Hs. Sending his Horse and Man for me to be a•• a d••scou••se appointed between him and W. Russell a Priest, and that his man was seen to come out of Dover on his Horse overnight, and myself s••••n to Ride into the Town the next morning upon the same Horse; which story thou tellest for truth, with such Confidence too, that besides that forementioned com∣mon Epethite thou givest to all thy lyes, viz: they are of undoubted Credit, thou here addest that it was manifest I was se••t for on purpose, and that in

denying it we Ly•• and have not so much morall honesty as to speak Truth in mat∣ters of Fact, and such like.

Rep. I here as L. H. hath also done, declare against that manifold piece of Na••ra••ive so P••mpu••ly predicated, as a most A••rand manifest Lye in every inch of it, as having no truth in it from the Head to the T••yl, that I can find, f••om one end thereof even to the other; for nei∣ther did L. H. send his Horse or Man at all for me o're night; nor did I ••ide into D••ver on L. Hs. Horse next morning, but on a Black H••••se, plain enough (if these Lya••s had not been blind) to be di••cerned from L. Hs. White one, and that in the afternoon too; neither was the discourse be∣tween, or appointed between L. H. and W. R. but E. B. and W. R. nor did E.B. send for me, but a letter to me only, not knowing of my comming, but desiring my answer only; neither did I know at all that any discour••e at all was to be till I came into the Town; nor was there such a word spoken by L. H. (in my hea••ing) that he would now leave the discourse to me; nor did L. H. so much as by desire engage me in that di••course (though some few things I said in it) any more then he engaged me to come to those disputes at Sandwich, which (saving thy lyes in that particular ore and ore againe repeated) was just no way at all, though hearing of a dis∣pute to be there, I was there with other friends: By all which Remarkable Passages, whether thou hast not marked out thy self, and thy Tal••-bearers more then the Qua. to be men that have not somuch morall honesty or to speak truth in matters of fact, let all true men Iudge; nor is all that in thy last half sheet of any Validity to disprove this, which I say and averr to be the truth as in the sight of God, who will Judge between you Lya•••• and us, who as little Con••cience as thou sayst we make of Lying, have herein said the very Truth, and shall be beleived against thy Tattle, notwithstanding the sleeveless Testimonyes of W••lliam Russell and Th••mas Morris, whose Certifi∣cate, which thou ••ettest to put an end to the contest, conclude nothing to the contradicting of whats here said by me. And thus into the pit of thy own digging for us art thou fallen thy self, and in the same Labo i••uh of lyes, wherein he lay turking for the Innocent, hath the Lyar lost, and left him elf not a little in the Lurch.

T. D. Thou tellest a Tale that a dying Qua. at Dover, said, He exp••cted Salvation onely by his good works, and not from Christ: in witness of which thou bringest Io. Davis Minister of Dover.

Rep. Thou hadst abused Io. Davis, as grosly as thou dost thy self (but that I see by his Vnderhand Testimony inserted in thy half sheet, and his non-complaining of thee, he is willing enough to be so abused by thee, and so I am the less willing to vindicate him, sith volenti non fi•• i••i••••ia) by offering in thy Narrative to Summon him in Print, as a witness of that, which he himself had no otherwise than by hear-say from another; for hereby thou expo••est I. Da. together with thy self, to the iust censure of Ignoramus, whilst its well known to all (save such as either are, or else, in enmity to the Truth, are free to be counted Idiots) that as in f••o Dei & verae Ecclesiae, he is no true Minister, or Witness of the Word of God, who stealing his Testimony, and the words he speaks out of the writings of the true Prophets, declares what himself never saw, felt, nor handled

of the word of life, so vel in foro hominum, even before men in their earth∣ly Courts of Iudicature, that man would be deservedly cast forth with shame, as no lawfull Witness against a living man there p••esent, much less against a dead man not capable to speak for himself, who should testifie it as an undoubted truth that he spake Treason, and from thence accuse all that mans Kindred also to be Traytors, and yet confess he was no Ea••e∣witness of his words, but only heard a Third man say somewhat to such a purpose: And how Iohn Davis can be such a competent witness to the world of the words spoken by the dying Quaker, as thou set'st him down for, or any more then a presumptuous Intruder into, or Talker of what he hath not heard, but only heard of, my eyes, which are not so dim, but that I can Divine the Divines to be in the dark, & to Divine lyes to each other, do not fee; howbeit let every one see not with my eyes, but with his own, as to the case in hand. But I. D, when he was backbiting the Qua. to thee in that Tale, and tickling, and scratching thy Itching ears, which (as false tongues do) love lying words, and feed on meer Fables more then truth, thought (perhaps) as little as thou did'st of the likeli∣ness of the Quakers Printing, to be brought so openly on the Stage about it, as now he is, and that with so much the more shame, by how much he seemes to have play'd B••-peep between both partyes, and by that his se∣cond hand Testimony to have ••erved two contrary turns at once, viz. L. Hs. and thine too; or else its like he would have kept his hea•• say to him∣self; but now he is justly left of the Lord to manifest himself to be one, that would fain seem to hold with the Hare, though he runs with the H••und open mouth at her to devoure her, having (since he seemed to side with L. H. against thee) in his last testimony obtained by thee, and obtruded upon the world, made himself obvious to the view, of all to be a Sidesman with thee in thy viperous spirit against us, and one who would (Balaam-like) Divine us into the denomination of Papists, if he could tell how; but as such Concurr••rs as shew their teeth much; Seldome bite very deep, so 'tis now; the curst Cow's have short Hornes, and your uncertain Certifi∣cate can stand but for a Cypher at most, that signifies nothing, but that ye would ••ay something in disparagement of the Qua. if ye could tell what. Something it seems was affirmed by some body, yea by the Qua. Brother, who (as their own-Brethren usually do, Isa. 66. for Christs name sake). hated tho••e that hear Gods word, and tremble at it, and are therefore in scorn called Qua. to such an effect, as if the dying Qua. had said he look'd for Sa••vation by his own works, and not by Christ; wherein, if he doth not (as many in D••ve•• and Sandwich have done as bad) pu••posely bely his De∣creased Brother for the sake of his own malice to the Qua. yet I know he did (at best) as much mistake him, as T. D. mistakes, & either blindly or maliciously mis epr••sents me to the world as a looker for Iustification with∣out Christ by my own works, which I have long since denyed as dung for those that Christ works in me; for howbeit I shall not here meddle point blank to prove a Negative; yet thus much I can say in disproof of your hasty Affirma••ve; I my self, who know his principles to have been no other then to expect Salvation by Christs works in him only, and not his own, was with that said dying Qua. in the time of that sickness, whereof he died, and

in as deep d••scourse with him (I believe) as that his meer fleshly Brother was, who hath so abused him; yet I heard him utter as nothing at all to that effect, so not a little to the contrary: and so I leave this your Tale of a Tub (as I found it) with the Bottom out, to take place in such hearts as are given ore to strong delusion to beleive your lyes that they may be damned, for no entertainment will it find among such as receive the ••••ve of the Truth that they may be saved: yea, as thou sayst, in p. 3. of thy half shee••, of that fig∣ment of your own, viz. that I was sent for t•• Dover by L.H. to the dispute with W. Russell, That I came on other business will hardly be beleived on the word of a Qua. &: so say I in thy own words of both this, and that non entity of your own Creating, and of William Wingfields m••srep••••sentation of L. Hs. words also, viz. that those words were spoken by L.H. as W.W. sayes (conf∣dering the three Testimonies that his words were otherwise) and those al∣so by the dying Qua. as thou ••et'st them down, upon the best evidence thou giv'st of it, from either the Qua. fleshly Brother, or thy Spirituall Bro∣ther I. D. will hardly be beleived upon the word of such an envious Qua∣reller with the Qua. as thou art, by them that know how little Consci∣ence that sort of men (among whom thou art not the least) make of lying against them, and against the truth.

T. D. Another story thou tellest of a Qua. that came into the Savoy Church and made such a dreadfull noyse, as seemed to be of the Devill in him, and so sad∣ly afrighted the people, that some ran one way, some another to secure themselves from the danger they apprehended was near them, and necessitated the Minister then Preaching, whom thou callest Mr. Hook to hold his peace as Witnesses, of which the said Mr. and Mrs. Hook are cited.

Rep. A palpable evidence (if the Devill had been in him as truly as ye suppose it) how little of God is in your Christian Congregations, and in your Churches and Ministers, that the Devils bellowing out of the mouth of one unarmed man could make the Minister hold his peace, and affright and put to flight his whole Church before his face: Who so hear∣kens unto Christ dwells safely, and is quiet from feare of evill; he is not afraid of evil tidings, his heart is fixed trusting in the Lord; he is kept in perfect peace, his mind is sta••d on the Lord; he keepeth himself that the wicked one toucheth him not; he resisteth the Devil, and makes him flee, and gives not place to the evill one: but a token rather it is that the Power of God was of a truth, in the man, who ere he was, in that the D••vils trembled in the wicked, whom he possesses, & were so astonished at his presence, for hic murus Abaeneus—nil conscire sibi nullapallescere culpa; as this is the Brazen Bulwark, and im∣pregnable fort that true Saints have such Rejoycing in, as all the Devills in Hell cannot impeach, the Testimony of their Conscience, that in simplicity and Godly sincerity they have their Conversation toward God and all men, so the Sin∣ners in Sion are afraid, and fearfulnes•• surprises the Hypocrites, and being con∣scious to themselves, that no good belongs to them, they wax pale at the sence of their own iniquities, as if the Devill were comming to fetch his own; the name of the Lord is a Terrour to them, a dreadfull sound of dan∣ger is alwayes in their ea••es, and they are Magor-Misabib fear round about, and a terrour eternally to themselves, so that they are in great fear where no feare is, as to any outward appearance, or occasion of it, much more

when the Lord himself begins to roare out against them, and thunder upon them out of Sion, who••e ••o••ce is as terrible among the Sinners, as the De∣vills is contemptible among the Saints, yea their own evills per••uing the wicked, they flee some••imes when no man persues, but God being in the midst of the Congregation of the R••ghteous, they are ever as bold as a Lyn.

T. D. Thou tellest of a woman, one Mary Todde a Qua. that at the Bull and Mouth, while her friends were speaking, pulled up all her cloaths above her middle exposing her Nakedness to the view of all in the Room.

Rep. I see if thou canst not get it by Hook, thou wilt get it by Crook, if thou canst, but thou gettest nothing against us by either; for as the Tale that is testified by thy Master and Mistriss 〈◊〉〈◊〉 makes as little against us to thy purpose, were it as perfectly true, as its probably false in some part of it at least (for I cannot learn that there is at Lord. such a one as Wil••: 〈◊〉〈◊〉▪ that is owned as a friend among the Qua.) So this 〈…〉〈…〉 thou 〈◊〉〈◊〉 the Qua. in above, was done by one that was a Rom•••• (and not a Qua.) whose R••nting abominable practi••es the Qua. whom thou callest her friends, are more at e••mity with then thy self; nor will thy 〈◊〉〈◊〉 in the Margin thy Eye-witness T. Cresset (C••••rurgion) Cure and S••••v•• thee from the ••ust censure of a false Accuser of the Qua. to whose score thou w••••nes•• down all the Rudeness, that by the Rabble of their and the Truths enemies is, in absolute hatred of both them and it, acted ever and 〈◊〉〈◊〉 in their Assemblies.

And albeit thou ••••innest over this thy 〈◊〉〈◊〉, and 〈◊〉〈◊〉 business in thy last 〈◊〉〈◊〉 piece of work of half a 〈◊〉〈◊〉, by the Certificate of Iohn 〈◊〉〈◊〉, as thou didst bolster it up before by Th. Cressets Testimony in thy Narra∣tive, which I. Lag•• (as far as his envious assertion will assure) assures thee, who very con••••dently ••akest on thee to assure the world thereupon, that the Quak. at Lond. acknowledge the said M. 〈◊〉〈◊〉 to be one owned and 〈◊〉〈◊〉 by them, I here contrariwise affirm (whatsoever some certain Qua. that under that name shrowding themselves to do mis∣chief to the truth, as the false brethren did of old, by whom Paul was in peril, might say to I. L.) that the Qua. in London do disown and deny both M. T. and her ill carriage in that particular: so that instead of mending thy ill matter, thou hast but made it worse, and redoubled the lye, thou wouldst have lickt the lyars whole of.

T. D. Thou tellest of a Qua. that at Alderman-Bury, on a Lords day, while the Psalm was singing, gat up into the Pulpit with his Hat on his head, and ser∣ting his breech upon the Cushion, fell to sewing.

Rep. A great piece of business, for a man to be so sharply censured for as he was who did that. Our Princes and Priests in these dayes have for∣got that the Lords Prophets of old were moved to do as strange matters as that, or any other thing that is done in the Spirits motion in these dayes by the Qua. as a sign to a wicked and adulterous generation, when the Lord, being wearied with the multitude of their sins, began once to loath their most solemn sacrifices, and to defile all the coverings of their Idols, and to slain the pride of all their fleshly performances, and to 〈◊〉〈◊〉 no pleasure on their best observations and oblation••s, and to snuff at their sacred services as at a stink¦ing smeak coming up into his nose, and to turn the songs of their Temples into howlings, and to cause children to oppress them, and very women to rule over

them, and to stir up the babes and the base ones, to behave thems••lves boldly a∣gainst the honourable and antient, and to cut off both the head and the tail of a people, even the antient and honourable Rulers, which are the head, and the Prophet that teacheth lies, which is the tail, and to spread••dung upon their faces (and that's more than a mans breech upon a Pulpit Pillow) even the dung of their s••lemn meetings, and to sweep both one and t'other away together, and (in short) to throw no less then shameful spuing upon all their glory.

Doth this offend you, that the servants of the Lord are now made signs so far as to sit covered in your Mass-houses, in reproof of your singing Davids Psalm with S••uls spirit, in such Meeter as I. H.T.S. Q. Elizabeths Fidlers have moulded them into, and in ••uch manner as some Priest, Clark or Sexton sayes them lineatim, by a line at a time before you, O Lord I am not puft in mind, I have no scornful••ye, all ••he night lo••g wash I my Bed, and much more to the same Tune; wherein most of your people mock God, and sing more lyes to him than t••uths, whilest they are as hough••y and sc••r••ful as ere they can look, and o far from making their Beds swim, and their eyes gush out with tears for sin, that they rather are both full of daily Adulteries, and defiled with nocturnal uncessant uncleannesses and pol∣lutions? Does this offend you, that a man should sit and few upon a Cushion, in rebuke of you•• sottish igno••ance, who limit the Lords day (which is an everlasting holy Sabbath or ce••ation from all mans own words, works, thoughts and pleasures, typi••ed by the seventh day, which ye now confe••s is no more holy than another) within the narrow lists of one day of the seven, and not the seventh neither, which God in∣stituted for a time, but the first onely, as if ye were then onely, and on the fasts of your own appointment for a day bound to serve God in some certain outward shewes, and then at liberty to serve lust, self, flesh, sin and the Devil all the week beside?

Doth this offend you, that as an Ecce signum, any true Prophets Tayl should come neer the s••ft Cushion, over which the Prophets that teach lyes who are the Tail, lean and lye, talk for money, and do their business in order to the getting in of their gain from their quarters, and follow their calling twice o•• thrice a week, and work upon their T••ade, which (unless they would come freely to give what freely they have received, and speak more truth than they do) is not half so honest as that of a Tay∣lour sewing of a garment?

Do these small matters (which yet as despicable as they are in your own eyes, are of more moment to you than ye are aware of) offend and oc∣casion you to stumble? (O ye Priests) what if ye should ••ee men made to go naked, and sit naked upon your Plush-Pulpit-Cushion? and annoy them with very Dung before you, for a Sign to a seemingly Saint-like seed of Ser∣pents, whose own righteou••ne••s, which they count gain, is as very dung in the sight of God? such a one would be a greater stumbling-stone in thy eyes T.D. and of thy offended fellows; yea, behold ye despisers, and won∣der, and perish, such works and strange acts as these is the Lord working in your dayes, the mystery of which ye can in ••••wise believe, though ever and anon done in the sight of 100ds; yea, how have many been pressed in Spirit to pass naked into your Mass-houses, and streets in Cities and Towns, and to do what ye deem defilement, as signs from the Lord, to shew the

nakedness and stark-stinking shamelesness of this most impiously impudent and impenitent generation of professing Priests and People, who are apparently as rich••, Landic••a her••self in letter, and increased with goods, and needing nothing of Christs own councel & light in their own consciences, not know∣ing th••mselves to be poor, and wretched, and miserable, and blind and naked: And yet all this and much more no more than was done at the Lords command of old by the Prophet, which was a fool, and the spiritual man, that was mad, in the eyes of the blind Priesthood of that age, wherein he lived; witness Isaiah, who went naked and bare-foot three years, for a sign and wonder to Egypt and Aethiopia, Isa. 20. And Ieremy, who brake a Bot∣tle in Tophet, in token that the Lord would make Iudah as Tophet, Jer. 19. 1, 10, 12. and put bands and yoaks on his own neck, and sent yoaks to several Kings, as a sign of the slavery they should come into, Jer. 27. And Ezekiel, who was dumb, and bid to eat and drink with quaking and trembling, to mingle his Bread with Mans Dung, and made to mingle it with Cow Dung in the sight of Israel, as a sign of that defiled polluted bread they should eat among the Gen∣tiles, and to burn a third part of his Hair, and smite a third part of it with a Knife, and scatter a third part of it with the Wind, and bind a small part of it in his skirts, to shew the famine, sword and dispersion of Israel, and salvation onely of a few, Ezek. 3, c. 4. c. 5. and dig a hole in his house, and remove his stuff in their sight, Eze. 12. And Hosea, that was bid to love an Adulteress, and a Harlot.

T. D. Another example (as thou callest it) as Remarkable as this, Thou sayest was in Christ-Church, Octob. 6. 1659. where on a Day of publique Thanks-giving the Parliament, L. Major, Aldermen, Common Councel, and Officers of the Army being met together to hear Dr. Homes & Mr. Caryl, appointed by the Parliament to preach before them; two Qua. made a great di∣sturbance in the very presence of Authority.

Rep. By the humane Autho••ity (it seems) of the Parliament themselves two Ministers, of mans making, were appointed to preach before them, and by the Divine Authority and Power of God himself, two of his sending were appointed and pressed in Spirit, to bespeak them in his Name to another purpose then that of those of their own chusing; for whereas they had chosen to themselves such as should Prophecy to them not Truth, nor right things, but deceits, and such smooth things, as were pleasing and suitable to their dainty Dreams, thanksgiving-thoughts, sweet sacred solemnities, fained festivities, vainly hoped, self-promised unities of that joyful day, the Lord had chosen Seers, who saw beyond all this, and divined a storm through all the••e their Idol-coverings draw near upon them: but to these Seers and Prophets they said (as the same Seed did to the same sort of Seers, whom God sent of old to a Rebellious people, lying children that would not hearken to the Law of the Lord) See not, Prophecy not; Soft and Gentle, and not Right and Rough things are agreeable to to the duty of this day: the Qua. speech, the words whereof I have set down in the Margin, * 1.1 referring both thee T.D. and the Sandwich doters

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on thy dowby-doings, to a Printed sheet ••old by Tho. Simmons, at the Bull and Mouth, stiled, the Prophet approved by the words of his Prophecy coming to ••ass, where ye may read the residue of the Message from the Lord, in that place of the Popish Priests consecrating, falsly called Christ-Church in London on that day, was deemed such a disturbance as was punisht with an orderless New-Gate imprisonment by the multitude at the present, & ratified by the Rulers order, when they were more at leasure from their voluptuous feasting; which iniquity of appointing men to preach to them in their own wills and time, whether God appoint them, yea or nay, of de∣spising the true Prophets true Words, and trusting in the fraud of the fulse ones, and in their own perversness and staying thereon, Isa. 30.9, 10, 15. was then unto them, as it ever was to the same generation, as a breach swelling out in a high wall, whose breaking came suddenly as at an instant; for by the 13th of the same month they, who were so hand in hand against Righteousness, were turned tail to tail against each other for their wickedness; yea, the Lord spared them not, but brake them as the breaking of a Potters vessel that is broken in pieces; so that in the bursting of those brittle Potsheards of the earth, there is scarce found a sheard of so much u••e as to take fire from the hearth, 'or water withal from the pit.

Now as to the very great distu••bance thou sayest they made, this is but the old Tone of the Tithe-taking, Tide-turning, Tune-serving, Truth-belying Teachers, and the wonted out-cry of that Noun-Adjective Ministry thou be∣longest to, that cannot stand, nor subsist of themselves, without leaning for encouragement, defence, assistance and maintenance to mee•• humane Laws, to prop them up in the propagating of their meer humane Gospel; who, like the loud-lying women, that having no better shift than to cry whore first, are ever hideously bellowing out against the Qua. to the tune of Heresie, Here∣sie, disturbance of the Ministers, to the Magistrates; so that if any Qua. come quietly in, and speak, or do but ask that Reason, which every Christian is bound to be ready to give of his hope to every one that asketh him in meekness and feare, they strait call out to have them Punisht, as the Iews neither did, Act. 13. nor do at this day; which said Ministers being in propriis Talpae, in alien is linces, are more sharp-fighted towards the good behaviour of one Qua. quietly questioning with them, or saying any thing to them so∣berly that is of God, then the misdemeanour and tumultuousness of twenty of their own unquiet Spirits, stirred up by the Devill to call us R••gues-Faces, Quaking Doggs, to break Windows, and bring in D••ggs to fight, and such like beastly and Bear-like behaviour in our solemn Assemblies, till they are wearied with their own Pains towards us, and our Patience to∣wards them under it, as well while we are speaking, as we are moved of the Lord, in our own allowed meetings, as in theirs: witness their leading a Bear through the place, where the Qua. were Preaching pub∣lickly at Hith: and also the rudeness of some of those that are under thy own Tuition T.D. at Sandwich, and belonging to the Flock thou there feedest, or rather feedest on; who when G. F. E. B. my self and many others were publickly met in quiet in a place of our friends procuring, shrew Stones and Gunpowder squibs that fired among us, not so as to move us to cry out to the Rulers of Disturbance, yet so as to give good occasion

to the Lord to permit (though ye forget it) a sad fire to fall out within the Town, no longer after, then the next morning. Thus ye men of Sin make men of God offenders for a word, and hate them, as of old they did, that reprove sin within the Gate; so that when any such stirrs arise upon occasion of the Gospels preaching, as did in the Prophets and Apostles days, which the Lords Messengers now are no more accessary to, as causes, then they then were, its still laid to the doore, and put on the score of Truth, and the Tellers of it, which, because none else will own it, must hear it, till against the foul mouth'd Beast the Lambs innocency be cleared as the light, which till then may truly say of all mischief that falls out, where he utters his voyce, Cum nemini obtrudi potest itur ad me: The Lambs cau••e is better then the Wolfs, when charg'd by him for troubling the wa∣ter with only drinking at the Fountain, but the Wolfs Teeth are sharper then his, and therefore the Innocent must be devoured. And whereas to such like tales as thou hast told, as abovesaid, thou prefixest the conclusi∣on thou inferrest in these words, viz.

T. D. What affronts these wretches offer to the Worship of God is notoriously known.

Rep. I ••ay your Parish Worship is not so truly the Worship of God, as 'tis true that ye so call it; but that of the Qua. who Worship him in Spirit and Truth in the inner parts, which ye are out of, which those poor Wretches your Parish people are, by your lyes, instigated to offer such abo∣minable affronts to, as Bea••ings, Buffetings of men in, and draggings of them o•• their own meetings (as are notoriously known all the Land over) is the true Worship of God indeed, which (except ye repent in time O ye Priests and Parish-people, and own the truth) 'twere better for you and them that ye had never been born, then offer such affronts to, as ye do: but full well may ye offer affronts to our Worship when ye stick not to do the like to your own Rule of all worship, even to that ye call the Word of God, for if the Scripture, which is a true writing of it, were as truly the Word of God, as ye say it is, ye bawlk not, as occasion is, to do despite to that, witness the ungodly guise of those Giddy Heads about Westminster, who when by G. F. holding out the Bible to them, they were askt in the mid'st of their mad hurlings of Mud and Kennell dirt (as they mostly do upon the Qua. in their meeting there) to this purpo••e, whether they would do such despite unto the Scripture, which they say is their Rule and the Word of God? ceased not to be dirt that their Word of God, any more then they did from dirting him, who held it out to thorn.

T.D. Another of thy Remarkable passages, in the first Narrative, is of one of our friends, who by a meer mistake, charged one of your Ministers, Peter Domsell, who was cleare, instead of another, who was guilty of it, as slandering me falsely with taking pay from the Pope.

Rep. Which mistake of one man for another, though confessed freely and publickly by our friend (which is more then for your many flat lyes against us, we can expect ever to extract from you) and thereupon (with much ado) professed by you all fit to be never more mentioned to him, yet is not only reckon'd up by thee in print, p. 56.57. to the shaming of him, if thou could'st, but also to thy own shame of a single slip

••gregiously multiylyed by thy lies about it, into severall unsingle ••ordid shifts, and double dealings which thou falsly fatherest, and fainedly fast'nest on him and me too.

T.D. First thou say'st he pretended to say that he said (from the Lord) as one immediately sent of him so to speak, and yet was mistaken as to the right man: whereupon thou concludest the Qua. as far from infallability in Doctrine, as in matter of fact.

Rep. Which is but a silly conclusion of thine, if it had so been, and con∣trary to thy own principles; for if Christ knew not Iudas to be a Devil, and so cho••e him for his Minister upon that mistake, as thou (little less then Bla••phemously (intimatest p. 36. for in truth Iudas was no Devil when Christ chose him, and yet Christ was infallible in Doctrine, though (Secundum te, who ignorantly so fanciest) ignorant in that fact, why may not a mistake in a matter of fact stand now with infallibility in Do∣ctrine?

T.D. Thou sayst I holp him with a ly••, saying he said not (from the Lord) but (in the feare of the Lord) so that the people then Houted at me.

Rep. For all the then 〈◊〉〈◊〉, and the still stout standing of thy Rout of rude ones to the contrary, I still say the same (viz) that he ••aid not in thy pre∣tended phrases of (from the Lord) or (as imm••d••ately sent of him) but (in the feare of the Lord) which may be consistent with the mistake of one Person for another, or else tell me T.D. (for ad hominem I now urge) how Isaac mistook Iacob for Esau, and Paul wot not that was the High Priest, when he term'd him a whited Wall? Yet what a stirr, what a ditty, what a deale of Do mak'st thou in aggravating that diminitive business, till, by the rash Rendition of it, thou Render thy self as Ridiculous, as P. D••msell himself, whom it most concern'd, then did, who (like one that to kill a Gnat, which makes his Nose Itch, strikes so hard as to make it bleed) was so over obstre∣perous and frivolously fervent in his own defence from the offence of that Fly (and more would have been, if for sham•• ye had not stopt him) that he offended himself more otherwise, by stirring up thy light-spirited people to Laugh more at that folly, which then fell from himself, then to Lament the innocent injury, which befell him as from us.

T.D. Thou sayst, that the Reader may see how great a stress we lay upon small matters, thou wilt tell him a true story (which perhaps may move his Laughter) that a Kinsman of D G. offering to salute her, she went two or three steps back with these words. I have renounced the Devill and the flesh long since, prethee, forbear that custome of the world: and that these things thou thought'st good to add (at the desire of some worthy persons) that the world may take notice not only of the wickedness, but of the absu••dity of these peoples (the Qua.) principles.

Rep. This last part of thy first Narrative is not a more true, then strange story, & as Ridiculously Related, as it is a Ridiculous Relation: What if thy Kinswoman D. G. refused thy offer to salute her at thy hou••e, because she could not conscientiously close with thee * 1.2 in the Carnall course of that Customary Complement, which in the world it self weares out now too, and begins to Savour (••o far is it from the Christian) plus Coloni, quam Aulici, more of the Clown, then of the Courtier? must thou needs be so obstrepe∣rous

in Print against her for it? Thou dost it to shew how great a stress we lay on small matters, but thou shew'st indeed how great a stress thou lay'st upon the small matters, and how bad a Construction thou puttest up∣on the good intentions of thy own Kinsfolks, when they are (as thou Ironically Term'st it p. 56.) of that perswasion of Quakerisme: Thou dost it to move thy Reader to Laughter at her and our Wickedness and Absurdity, but if he be one whose heart is not among the Wise in the House of Mourn∣ing, but among the Fools in the House of Mirth, he will, with Laughter thereat, take much more notice of thy own. Thou thoughtest good (though thy thoughts in it were not good) at the desire of some worthy friends to do it; A worthy peice of business indeed, like thy self, and tho••e worthy per∣sons, who desired thee so to do, to add at the end of thy Renowned Narra∣tive of Remarkables, as it were to Pin the Basket to bring up the Reare, and, as some weighty substantiall matter, to adde weight to the rest of that Win∣dy, Frothy, Husky, Chaffy stuff, and matter of Story, with which thy Book is abundantly Stored.

Had'st thou been wise, thou might'st have learnt of thy Kinswoman to do the same that was undertaken for thee long since (viz.) to forsake the Devill and all his Works, the Vain Pomp; and Glories of the world, so as no more to follow, nor be led by them; but now in this thy Printed Publication, and so Iack-Pudding-like a Passage at the very Tayl of all thy merry matters and lying Tales of the Qua. to move thy lewd, more Risible, then R••asonable Animals to Laughter at them, thou hast rather vented thy own vanity to the advantage of the truth, thou treatest against, then disparag'd it, having acted herein much below that Gentility, Civility, Courtesie, Common huma∣nity and ingenuity, that becomes one that calls himself a Kinsman, and would be counted more then a common Christian, by not so much finding a great fault where there is none at all, as a wrong rendring of that to the Rea∣der, as some gross v••ll in D. G. which he, to whom Christs Cross is not yet a Riddle, will Read to be as great a good, as thou mak'st a gross evill of it. Of so slender Credit is Truth among its foes, that if the least fault be among its freinds, it shall be sooner found, then find forgiveness on Confession; if it be but a weakness, or mistake of one man for another by night, its mag∣nified into some impardonable wickedness, or mighty mischief; if it be but a Mole hill, that every wise man would step over, and none but blind Guides, and their Giddy guided ones, who strein at the Saints Gnats, and swallow their own Camells, can well stumble at, its made a Mountain, which they cant see over; if but a Mot its sooner seen in a Brothers ey, then a Beame by them in their own; if it be but some pittifull passage not fit to be Printed, a Narrative must be made of it, as of some Remarkable Passage, that can't be omitted; if but as Ridiculous a thing to Relate as Se∣rious in it self, it must be related to move Fools to Laugh at it; but Wise men will Laugh most at its Relator.

T.D. As to thy Conclusion of thy second Narrative, which is a desire of thy Reader to peruse the Qua. Answer to the Questions thereto annexed, which were proposed to, and Answered by Ioseph Fuce, whereto thou settest both his name, and answers to them.

Rep. I say thus much to thee, that howbeit thou hast set down so much

of I. Fs. return, as neither thy silly self nor Io. Corbet the Priest (who put forth the Queries, and was accordingly answered above two years ago by Io. F.) will ever be able to render any Reasonable Reply to, (for if ye could have refuted them, the Press was as open for your Reply to them, as your bare Narration of them) and so much as will stand over your heads for ever, as a Testimony of the Duncicall Darkness, and Groa••able Blind∣ness of you both in the Misteries of the Gospell, of which, for silthy lucres sake, ye do but fancy your selves to be the Ministers; yet either one, or both of you two V pers have done the best, or rather the worst ye could to abuse both Io. F. and the Qua. and the truth by that Cut-short, Counter∣feit Account, thou T.D. givest the world of those Queries and Answers, that passed between Priest Corbet and Ioseph Fuce.

For there were 17 Queries put by (thy Couzen) Corbet, every one of which were at large, and (as to any likelihood of their being answered by you) unanswerably Replyed to by Io.F. of which 17 thou bring'st out but eight.

2. As thou bringest out not one half of Corbets Queries, so, I judge I may safely say, not so much as the 20th part of I.F. his Answers, but only here and there some such broken bits and pieces of them, as ye thought would represent them, as weak and naked, to mens aspect, though in∣deed as piece-meal as ye have rendred them, they may well be left to stand against all your Priestly Prate, and pedling pelting▪ at them.

Why did ye not, seeing ye had a Quarrell at them, publish every inch of all I. F. his Answers to the 8 Queries ye have set down? yea why not all the 17 Queries, and the whole of his returns to each of them, together with your own Replyes to those his Returns, that men might be undeceiv∣ed by you that call your selves their Ministers, and take on you to be their Masters, so as to teach them truth, since ye deem them to be deceived by I.F. his Doctrines? and then ye had saved your selves from the guilt and censure of that guile and deceit, that now ye are found in, while ye are found shuffling and cutting, picking and culling out here and there a ••aying, leaving out such adjoyning sentences, yea somtimes that half of the same sentence, which, being set down, would have shew'd his true sence of the whole, which ye scrue and wrest, as far as ye can tell how, into another then that intended by him: Expertus loquor, I speak what I know, having (whether I shall Print it or no, I yet know not) the whole entire Copy by me of those Queries and Answers amounting in all to two sheets, thy Cut∣ted Account whereof comes not neer to the 8th part of one.

Surely either one or both of you two Brethren in iniquity T.D. I.Corb. saw ye could not Reply to them, and so had made a swinging Rod for your Tayls, and slasht your selves as foundly therewith also, had ye put forth the whole truth, which ye have not told the Tithe of, whereupon ye have thrust out only some meer fragments of it, with as much mangle∣ment of them too, as ye well durst make, and with no other then this dribling answer of thine T.D. p. 6, of thy second Narrative, viz, Surely by these Principles, in Conjunction with the rest in the Book, to which this Narra∣tive is annexed (though the said Principles remain as unrefuted, as impossi∣ble to be refuted by T.D.) the Qua. have for ever forfeited the name of Chri∣stians, and are to be reputed Heathens.

T.D. Thou tel'st and that twice over, viz. in thy Narrative, and in thy Witness W. W's reinforcing Reply to L. H. a Tale of L. H s saying, The Priests shall be destroyed by the people called Qua.

Rep. But L. H. hath already so sufficiently disproved that in his Reply to thy 〈◊〉〈◊〉, styled, the Devils how unstringed, by three persons, who, as I laid above, testifie his words to have been otherwise, and so prov'd thy Witness Will, Win••field Minister of Word, to be no Minister of the Word of truth, nor such a Godly Minister as thou printest him out for, who can joyn so cordially with thee in printing lyes, that I need say no∣thing: yet that the Preists shall be destroyed by the Qua. though L. H's words were not so, is true enough, I here affirm it, yet not by outward Gan, Sword, or carnal Weapon, but by the Sword of the Spirit, or Word of God in their mouths: Not by might, nor by power, but by my Spirit saith the Lord, Zach. 3.

T. D. Thou sayst in the second page of E. B's Book, or word of Advice to the Souldiers, he bids them give the Ministers, or Priests blood to drink, for they are worthy.

Rep. True enough, that the Priests will have as much blood as they are worthy of from the Lord, though the Qua. desire the salvation of their souls and bodies too, if yet it may be, and the destruction of nothing, but that sin, blindness and darkness, which destroyeth them in both: How∣beit in the second page of E Bill's. book (unless there be another of his, or of E. Bur's. so stiled) I find no such words as thou artes est to be there on thy own personal knowledge: and so all thy proofs of thy Grand Lye, for ought I see, fail thee, and Lie in the Lake together with it.

Many more absurd and foolish frivolous tales thou tellest, that •• omit; but two more of thy lying accusations of the Qua. more Remar∣kable, then all the rest of those Remarkable passages of thy two (for no∣thing more then the many lies thereof) most Renowned Narratives, remain yet to be Remarked, that all may see how thou and thy heard of hearers, and drove of ear-wigs have not so much me al honesty as to speak truth in mat∣ters of fact, which is the very fault thou chargest us with, and the worse in thee, sith Turpe est Doctori, cum culpa red arguit ipsum. And then I shall be at liberty to take a view of the many Lyes of thy Doctrine.

Tho••e two, one whereof is prosecuted in thy last Narrative only, and the other more wickedly then wisely made, and drove on very devoutly in both, but especially in thy first, without either care or good counc••l, consi∣deration or conscience, Truth or Righteousness, sense or reason, fear or wit, are these.

T. D. That the Qua. intend to prosecute the promotion of their Principles by that bloody way of persecution with the outward sword.

2. That the Qua. are doubtlesly acted by the Antichristian, or Romish faction, and do drive on the Popish work and Papistical design, and of Qua. become Papists: and further (for this Lye splits it self into two parts, one con∣cerning the Qua. in generall, the other concerning my self in particular) that I.S.F. am probably, and appear to be not only a Rank Papist, but also 〈◊〉〈◊〉 Iesuit holding complyance with the Pope, serving the Sea of Rome, & such like, of which more at large by and by.

Rep. As to the first of these thy two Lyes of the Qua. it lies thus palpably ayerred in thy own words.

T. D. The truth is, the Qua. now declare their intentions to propagate their perswasions by the sword, whereas they were want to pretend to so much meek∣ness, or peaceableness, that they would hold neither spea••, nor sword.

Rep. Here's the charge; An Arrand Lye, yet a Truth, if four or five more Lyes will Serve to prove it; if not, men must take it for truth on no other Acconu••, then this, because T.D. who tels so many Lyes, that he de∣serves not to be believed, when he speaks the truth, doth falsly Say so: for thy pieces of proof, which are too piteous to prove thy main false Charge, were they all true, are, as to the truest information that I can get thereof, every of them false Charges, and a pack of Ly••s, like to that they are brought in proof of.

The first Proof is this slender Story. At a Late Meeting of the Qua. in Hurst Pierpoint in Suffex, He that undertook to be Speaker, called out to the Priest, who accidentally pasled by, saying, we will have you all down; for now our day is come.

The second, this Tale. And a o••her Qua. in the Parish ••f Nuthurst, in the same Coun••y, did say to a Godly person of good quality in that Parish, that he no more cared to kill one of the Priests, as he styled the Ministers, then he would to kill a Dog.

The Third, This Wicked Lye. And another Qua. Way-laid the Minister of Covehould (a very worthy Reverend man at his return from a Fast) and justled him upon the high way, (as he kept it havi••g his Wife behind him) and drew out his Sword, which he had by his side, about half way, which was a shrewd presumption that he intended the Minister mischi••f, but that some neigh∣bours that came from the Fast, Coming up to them, prevented it; and they do usually give o••t threatning speeches against the Ministry, a••d their Friends.

Rep. In answer to these three, I here subscribe such information, as came from the mouths, or hands of sundry S••ssex men, living in and about these Parishes or Places; T.D. Relates these matters of a truth to have been done, and spoken in, three or four of which are it seems, members of those two Parishes of Nuthurst, and Covewold, in such wi••e as follows.

These three Charges or slanderous Accusations (as they appear to us) Coming to our hands, we, who are Inhabitants in the County of Sussex, near adjoyning to these places, where the Author saith these things were done, one of us dwelling in one of these Parishes, which he makes men∣tion of, have a good and perfect knowledge of these men, who are cal∣led Quakers, and that They are men of better Qualifications, then to offer such violence, or to give out such terms as is here Charged upon them. Therefore for better satisfaction to ourselves, as also for the sake of others, who may be deceived in believing such things, by giving Credit unto them, without a surer ground, then because they are come forth in Print to a publike view, also from such A hand, whom they might think would not be so dishonest, as to be the Author of things that are not true. Upon these Considerations and others, which might be mentioned, we under∣took to search out the matter with some diligence, that all who desire

may be truly informed, and who have prejudice in themselves, neither against one sort of people nor another, because of names or differing in judgment (as we have not our selves) who are now about to satisfie of this matter that truth may appear, and that every action may be tryed by it in and among all sorts of people.

Bryan Wilkinson. Humphery Killingbeck.

So for the first accusation, which the Author makes mention to be spo∣ken at Hurst, he hath caused a lie to be printed, as also the other two, for there were no such words spoke, nonly the friend, that did speak some words, from whence this report might arise, might ask the Priest of Hurst what they would do if the powers of the earth should for sake them, these words its like were spoken.

And as for the second accusation and slanderous lie, which he saith was spoken by a Quake••s in the Parish of Nuthurst, we whose names are here under written, did go unto the man whom the Author calls godly and of good qualitie (unto whom he said these words were spoken) to know the truth of this thing: And his answer to us was, as he and some others were drinking together, there was one amongst them did say, that it was no more sin for to kill a wicked man, then a Swine.

Thomas Wyly. Nicolas Manard.

Though there was one, who went under the name of a Quaker, who did dwell in Nuthurst Parish, whom the man, which the Author calls godly and of good qualitie, did say was the man, that spoke these words above mentioned; which are otherwi••e then what is Printed: Yet this man he ca••ls Quaker, that should say these words, hath not dwelt in the Parish of Nuthurst, neither in the County of Sussex this two year and half and above, neither hath he been in these parts of so long time, as can be sufficiently proved, and the cause of this might arise above a year before he went a way.

And as for the third slanderous accusation: the Minister of Cavehold, which the Author of this scandalous Book calls a very reverend man, we whose names are here under mentioned, did go unto this Minister of Cavehold in Sussex the 16th day of this eleventh month. 59. For to have him to set his hand against this Scandal; Because we knew that there was no such thing offered by them, from which this slander might arise: And his Answer to us was, that there was three Cave∣holds in Engla••d, and that it might be at some of them: But he said that he knew the man (T.D.) that set forth the Book, and that he had one of them himself, and he said he would send to the man to enquire of him, and if he meant Cavehold in Sussex he would give it under his hand that he was mis-informed, for there was no such thing done there: Neither to him.

Humphery Killingbeck. Robert Thornden.

But we have great Cause to beleive, that this slanderous Accusation did

arise at the first from the Priest of Cavehod in Sussex, or by his meanes, as you shall hear; for upon the 29 day of the 4th moneth, this present year 1659. at Horsam in Sussex this Priest of Cavehold in Sussex, with some other Priests besides of Sussex, did meet at the Steeple-House in H••••sam afore∣said in Sussex, where many of their Members, and other people besides were gathered together, as they said, to keep it as a day of Humiliation on Fasting day: Among which Robert Adams and some other Friends, who are called Quakers had freedome to go into the Steeple-House among them, and when the Priest of Caveh••ld of Sussex had done, and come out of the Pulpit, one friend did speak somthing in way of desire to the Priests to give the people called Qua. a publick dispute concerning Tythes, and other things, that people might come to understand who were most in the truth, whether Priests, or we called Qua. So upon our return home∣wards, after that we had Rid about a Mile, one William Field ove••took us, one of the Priests Members, which Rid along with us on the Rode, about a Mile and a half, in which time Priest Vinter, the Priest of Cavehold in Sus∣sex, (for so his name is, George Vinter, and he had his Wife behind him) did overtake us as we Rid together, being in some discourse, and this Priest did bid Robert Adams call'd Qua. Ride out of the way, and R.A. said, the way might be as free for me as for thee, yet nevertheless in re∣gard thou hast one behind thee, I will: and so he did Ride by the way: upon which the Priest did answer, if I had not one behind me, I would have the way of thee, or one of us should lye in the dust, and other threatning terms was given to R.A. by one who was in the same Compa∣ny of the 〈◊〉〈◊〉, who Rid up to us, and this man did justle R.A. on the way, and did lay his hand, or hands upon him, justling him as he Rid along. But after this we Rid together in discourse about his laying vio∣lent hands upon R.A. and other things, till we came within about half a Mile of their dwellings, where we parted. But as for a Sword R.A. had none, neither did he offer any abuse, nor give occasion of any such thing as they have Printed.

This is the substance of the ri••e of this scandall, as I had it from Hum∣phery Killinbeck, who was the friend, that was with Robert Adams at that time.

Bryan Wilkinson.

Something of one of the Priests Cheifest Members taken by us B. W. Hum∣phery Killinbeck from his own hand writing. A true Coppy.

Comming from a fast kept at Horsam, I overtook two men that had been at Horsam called Qua. about a Mile from the Town, and Rid about a Mile with them, and then the Minister of Caveh••ld and his Wife, and other Neighbours overtook them also; But I saw no Sword any of them had, nor I think none of them, nor the Minister, neither will he say that he offered him any vio••ence, I did not see they did, and tis easie to know whether they did or not.

William Field.

Another Coppy from under the hand of another of the Priests Members.

These are to certifie whom it may Concerne that I did heare the Mini∣ster of Cavehold say that Robert Adams a Qua. did Ride from Horsam, and

that he did overtake him as he went from a Fast, and that Robert Adams did fall upon him in Railing terms, and did justle him with his Wife be∣hind him; But he did not draw a Sword, neither had he any with him; Given under my hand, Cavehould 17th of Ianuary, 1660.

By me Thomas Ward.

Another of Priest Vinters Members, a Coppy subscribed with his own hand.

I Thomas Parsons one of the Parish of Cav••hould in Sussex, not being above five miles from Horsam did not hear of it, neither by Mr. Vinter, nor by any other Neighbour, and do think it very strange that any such things were, but I should have known it.

By me Thomas Parson.

See T.D. how your own Parish people, the very Earth, helps the Church, the Woman that beares the manchild against your slanderons Tongues and Pens, and opens her mouth, & swallows up the flood of lyes and falshood, which that great R••d D••agon, that Old Serpent, called the D••vill, and Sa∣tan casts out of his own mouth, and the mouths of you his Angels, who fight under him against Michaell and his Angels against her, that he might cau••e her (if he could) to be carried away with that flood of wrath, which ye are ever warring against her withall.

Thou tellest of Way-laying, when thy very Worthy and Reverend man, or Way-laid Minister overtook the Qua. and swell'd in high and Lordly words against him, in his Lordly return from his L••••ly Fast, wherein (hower'e he might hang down his head like a Bul-rush for a few hours yet) the bands of his wick••dness were not loos••d, nor his haughty heart so well humbled as it should have been: thou talk'st of justling & threatning speeches the Qua gave, when that was the gesture used by others towards him; thou tell'st of a Qua. drawing his Sword, and intending mischief, if Neighbours comming from the Fast had not prevented it by comming up to them, whereas the man hims••lf sayes there was no such thing done there, nor to him, and the very Neig∣bours that came from the Fast, witness against thee that the Qua. had no sword at all.

Blush therefore (as well thou may'st) thou that sayst thou are upon the Stage not without a blush (but at what thou sayst not) and be ashamed of thy abominable abuses, as one that must once be Conscious to thy self, if any light be yet left in thy Con••cience, of wronging thy Qua. not only in thy Relation of the disputes between thee and them, but also in thy naughty, nasty Narratives of so many lyes and false matters of fact concerning them; left the Lord give thee over at last to stronger and stronger delusion yet, both to beleive lyes thy self, that thou mayst be damned, and to bely the only true Beleivers of the truth.

Now whereas in thy half sheet in answer to L. Hw. thou T.D. saist thus: it may suffice to let the world know thou hast the 〈◊〉〈◊〉 under the hand of Mr. Vinter (as thou call'st him) Minister of Cavehould in Sus∣sex, a very worthy and Reverend man, who asserts the Assaults made upon him∣self by the Qua. and canst produce witnesses Credible of that Action, and of the words therein reported, and that they that know him can inform those, who are ignorant, that his word may be take•• for matters of greater moment.

Rep. Much more might be said, but (as thou sayst) the Press being like∣ly to make the business more publick then the Market place, what is above Printed may (for more I have by me) suffice to let the world know (if yet thou have such Relations under the Ministers hand) what kind of Creatures thy Credible Witnesses are, and how unworthy thy very worthy and Reverend men are to be call'd Ministers of the Gospel, and to have their words taken in matters of Doctrine, and Soul conce••nment, who are found saying lyes to thee in secret of the Qua. and unsaying them to their faces, and not having so much morall honesty as to speak truth in matters of Fact, nor yet so much trustiness neither to their own Father of lyes, as to keep his and their own Councill, without be wraying it, when they have done, as this Cavehold Reverend Clergy man seems to have done by that Testimo∣ny of his I have here inserted, and that contrary one to himself, which thou say'st thou hast under his own hand; and this may suffice also to let all men see, who are not wilfully blinded, what fruits follow the most so∣lemn Fasts of this Generation of Blind guides, when they gather toge∣ther after their devouring of Widows Houses, and sp••yling of poor P••oples Goods for Tyths, for a pretence to make long Prayers; So that I shall do no more, as to that last piece of Patch of T.D's. putting forth (having returned the ••ye upon him again, which he thinks he has returned to L.H) then, having pluckt its wings, turn the Sting, that stands at the tayl of that Bawbling Butterfly, back upon himself, and in short shut up this my re∣turn (as to that) in the very last words (mutatis mutandis, additis addendis) wherein thou T.D. concludest that thy, as Impudent, as Impotent Rejoynder to L.H. viz.

So that upon the Whole, the Publisher hereof (S.F.) doubts not but that the Wise will be able to discern between truth and falshood, and will in their own thoughts be as farr from acquitting T.D. and his Companions, whom L.H. Charges with Lying, as they would a Thief at the Bar, meerly because he pleads not guilty to his Indictment, which is an usual thing, let the evidence be what it will. And he doubts not but if they should revile in Print again, he may be excused, if he make no other return, then Inhonestum est honestam matronam cum me∣••etrice litigare, i.e. It is unseemly for an honest Matron to stand brawling with a Whore.

London, 2. d. 2. m. 1660.

Sam. Fisher.

And whether the Qua. or the Parish Priests are (respectively) the Loyall Spouse, the Lambs Wife, Rev. 21. or that great Whore, which makes the Earth Drunk with the Wine of the Wrath of her Fornications, Rev. 17. if the Night is not yet spent farr enough for all to see; yet Dies Declarabit (though this is your hour and the power of Darkness) the day is at hand, that will declar•• it to all that yet know it not.

And now as to thy Generall false charge of the Qua. as complying with the Papists and Antichristian Faction, which is not thine alone, but that of Will. Prinn, I. O. I. Tomb's, R. Baxte•• also, and of the Priest of Kendall, W. Brownsword answered in that particular by E. Bur. I. Story, and in a manner of the whole Covent of co-contenders against the Quakers.

Rep. I should blush and be Ashamed were I in thy case, to make such a

confident Narrative of it, and such an undoubted Profession of my faith thereof, as thou dost of thine, and produce no more then two such pi∣tiful proofs for it as thou dost; and to send it abroad in Print on two such lame legs, as can help it are the stile.

Little more then a bare Repetition of thy Reasons after thee, is enough to a Right Reader to Render the urger of them Reasonless and Ridiculous enough in all Reason.

T. D. I am out of doubt, (sayst thou) they are Acted by the Antichristian Faction.

Rep. Why so?

T. D. A Gentleman of good credit assured me that be met with an English Iesuit in London, the first Lords day in June last; one who was bred in Cam∣bridge, and had been formerly of his acquaintance, who after some shyness to be known, at length confessed that he came over to propagate the Romish Faith, and told him that there was a good honest people called Quakers, whom we jeer'd at, that did their work at the second hand; and he boasted much of the numbers that turned Catholicks immediatly, or mediatly, by becoming Quakers.

Rep. Both thou and thy men of credit will come to be out of cre∣dit ere long, if thou crack thy own and their credit but a little longer, so much as thou hast done hitherto.

But 1. Suppose it true, that he assured thee so. 2. Suppose that true he assur'd thee of: what then? The Papists dote, as our Priests often do in other cases, that that will make for them, which to any, but such as discern not the signs of this season, doth undoubtedly work toward their utter ruin, therefore doubtlesly the Qua. either are or will turn Papists.

Object. But many by becoming Qua. turn Catholicks.

Rep. The Qua. are of the Catholick Church, if thou wilt know, as thou dost, what Catholick is, but so are not the Papists, that are of no Church, but that of Rome: the Church of Rome is but a Particular Church as that of England, or another National one may be: but the Catholick Church is general and universal; a Church that was before Rome was a Church or a City either, as some Qua. have oft asserted to Friars and Iesuits, to the stopping of their mouths: a Church that had its Being (though the world sees it not, nor knows it) from Abel to this day: to which General Assembly and Church of the first-born, whose names are written in heaven, and to the spirits of Iust men made perfect, the Qua. are come, as the Saints were of old, Heb. 12. and so (while Romanists are but, as ye are, a Bastard brood) the Qua. are the truest Catholick Church, that is in the world.

T. D. Anothe•• Gentleman, that came this Spring from St. Omars, did avouth that he saw the Iesuits there, about four a Clock every evening throw off their Gowns, and put on aprons, and betake themselves to the exercise of Handy∣craft callings; some plaid the Shoomakers, others sa••e at the Loom, others kill'd and dress'd sheep, and they did not stick to boast, that under the disguise of such callings (working as Iou••nymen, and changing place as they listed) they served the Romish Church. And the Head of the Colledge told him, that England never was in so fair a way of return to the Romish Sea, since it broke off, as now. And what hopes the Papists can have, unless from the encrease of Qua. I leave Reader to thy determination.

Rep. What news is this to any but Nevices, that Iesuits in craft use han¦dicraft callings, that under that disguise they may serve Rome? but what follows hence?

T. D. Nempe similium similis ratio: the Qua. are mostly handicrafts men, and in that the Iesuits and Qua. are alike: the one can out∣wardly work with their hands, (a thing that our Priests will never do till they must needs) so can the other; the one can make sh••os, so can the other; the one can handle the Loom, kill and dress sheep, so can the other; therefore the Qua. and Iesuits are all one.

Rep. And so are All things as they have a being; but as nullum simile est Idem, so nullum simile currit quatuor, was a lesson that I once learn't, and T.D. too; but he can forget it for his own ends, and so argue as accurately a comparatis, to prove the Qua. to be as like the Iesuits, as ever they can look, as the Franciscan Friar in his Sermon a simili & comparatis comparandis, prov'd his beloved St. Francis to be as exactly like to Christ, as could be, in this manner; Christ was born, and so was St. Francis; Christ liv'd, and so did St. Francis; Christ was on earth, and so was St. Francis; Christ died, and so did St. Francis; Christ went to hell, and so did St. Fr. in all which the man was very right; but when he stretcht his simile so far in love to St. Francis, as to say Christ came back again, and so did St. Fr. nay now thou lyest (quoth one of his hearers) for though Christ de∣scended into hell, as did also Saint Fr. yet he came out again, and so did not St. Fr. but he is there still, and ever will be.

In like manner Il'e yield to T. D's comparison of the Qua. and Iesuits as far as is fit; the Iesuits are men, and so are the Qua. Iesuits are in Christendom, and so are the Qua. Iesuits are Preachers, and so are the Qua. Iesuits can work with their hands and preach too, and so can the Qua. (the more shame for our lazy Lord Beggars that are ashamed to dig, but to beg are nor ashamed) but if T.D. strein his stuff so far upon the Tenters, as (whereas the Iesuits do also this to serve the Rom••sh Church) and in the heighth of his servent hatred to the Qua. to say the Qua. do so too, I shall leave him Lying there, as the fellow did the foresaid Fryar, saying no more but thus; that what work with their own hands preaching Qua do, they do it as Paul did, who (otherwise) had a power to cease from working, that they may make the Gospel (which our Parish Priests have long made such a gainful Trade of, to the cost of these Nations) without charge to the Nations that yet own it not: as those did of old, 1 Ioh. 3. Ep. who went forth freely for his names sake, taking nothing of the Nations,

Notes

• * 1.1

  Hear, hear, hear the Word of the Lord O ye mountains and inhabitants of the earth, The day, even the day of his Visitation is upon your heads, for ye have chosen the way which is not good; Wherefore Assemble your selves together (O ye strong Oakes) that the Lord might pour upon your heads his indignation, for deceit and hypocrisie the Lords Soul abhors. As sure as the Lord overturned them that went be∣fore you, so sure will the Lord overturn you.
• * 1.2

  For de te fabu••a, thou art the said (unkind) Kinsman thou tel'st this Re∣markable Tale on.