The snake in the grass: or, Satan transform'd into an angel of light. Discovering the deep and unsuspected subtilty which is couched under the pretended simplicity of many of the principal leaders of those people call'd Quakers.

11. But there is just now, since I be∣gan this Preface, a most clever and In∣genuous Excuse made for this, in a Paper Dated at London the 4th of the 4th. Month 1695. and Signed, on Behalf of the Friends and yearly Meeting, by John Vaughton, Sa∣muel Watson, John Field, Tho∣mas Lower, and William Bingley. Printed and Sold by T. Sowle near the Quaker Meeting-House in Grace-Church-street. It is Entituled

An Answer to Francis Bugg's Pre∣sumptuous Impeachment, &c.

There they wou'd persuade us, That all they have said against the Payment of Tythes, was only meant by them against Payment of them to the Po∣pish Clergy. But, by no means, a∣gainst the Right of the Church of England to Their Tythes, as settl'd upon them by the Civil Government. No! They are not such bad Subjects as to oppose any thing of the Laws of the Land. We are not Convinced (say they p. 2.) that it can be against the Fundamental Laws of the Land, either to deny Tythes, [What? When the Law enjoins them] now in this Gospel-Day, or to deem them Anti-Christian, as they were imposed by Popes, and Popish Laws, which are not the Funda∣mental

Laws of this Realm. Are not Acts of Parliament, tho' made in Popish times? And there are Acts of Parliament, since the Reformation, for Tythes. So that this is a mere Sham! But they go on. And our Testimony herein does rather af∣fect a Popish Clergy, than a Pro∣testant Civil Government. And p. 3. they tell that what they are Quarrell'd for, was their Testimo∣nies against the Corruption of Priests, and Popish Imposition and Oppression of Tythes. And p. 5. for Deeming, the Imposi∣tion of Tythes by the Pope and Popish Laws to be Anti-Christian.

But hark ye Gentlemen (if ye be not offended with that Title) there were no Tythes paid to any Popish Priests

in England ever since Quakerism appear'd amongst us. And if you meant all you said only against them, your Preaching was altogether vain.

But Barclay (as before Quoted) names the National ministery, who had received a Deadly Blow by your witness against Their forc'd Maintenance of Tythes; whose Kingdom (he says) was tottering, and shou'd assuredly (if he was a true Prophet) fall to the Ground. Slay Baal (crys G. Fox) Balaam must be slain,* 1.1 all the Hire∣lings must be turned out of the Kingdom.

These are the Baal's Priests whom this Fox Commands you not to Feed. The Beasts, the Anti-Christs over whom you are to keep your Authority and Dominion.

If it be not so, Why then do you not now pay your Tythes to the Mi∣nisters of the Church of England? Why do you boast of your Sufferings and Imprisonments, for not paying your Tythes to them, as being a sort of Martyrdom, for the truth?

Why do you Persecute and Disown those of your own Communion who pay their Tythes, not to Popish Priests, but to those of the Church of Eng∣land?

Why are you so Zealous herein as not to leave it to their own Convi∣ction, or Light within whether they will pay their Tythes to the Priests of the Church of England, or not?

Why will you not allow them what you your selves so much plead for, Li∣berty of Conscience, in this Case?

No, This is a Material Cause, This is the surest Method to Destroy the Church of England. And you have gone a great way in it already.

For if they are Depriv'd, first, of the Tythes of all the Quakers, (who are not so few, by the lowest Compu∣tation, as one hundred thousand here in England) and then of all those who, to avoid Payment of their Tythes, will pretend to be persuaded by them herein; if the Tythes of all such were substracted, there wou'd not be sufficient left to keep half the Clergy in England from Starving.

And it is the Desire and Design of the Quakers to Starve them, as is plainly Confess'd and Threaten'd or Prophesy'd of in Richard Hub∣berthorn's Works Re-printed since 1660. in his Answer to John Stel∣lum, p. 130.

When the Law of the Land (says he) ceaseth to maintain them (the Priests, as he calls them) which will come sooner than they ex∣pect, then may they begg their Bread, or Perish for want.

And this the Quakers hope to effect by their Testimony against Tythes; and Threaten or Prophesie, that it will come sooner than we expect, either to have the Laws for Tythes alter'd, or overthrown: if the Go∣vernment will not alter them, they will overthrow them, by Declaring them Anti-Christian, and so Abro∣gated of Course.

And it is to be observ'd that there is no Principle of the Quaker Reli∣gion, wherein they are so Zealous as in this. They did not think it suffi∣cient to Preach and Print against

Tythes, but they went about and got Subscriptions of many thousands of the Quakers throughout all England, against Tythes; and sent them up to the Parliament in an Humble Threatning Manner. And, as if this had not been sufficient, the VVomen must be assembled in the several Counties; and They too must sign the like Subscriptions, and sent them likewise to the Parliament: And then they Printed them, to let the Nation know their Force. I have now before me the Printed Testi∣mony and Subscriptions (with all their Names at length) of above Se∣ven Thousand of these Quaker-women, against Tythes, sent to the Parliament (as they call'd it) the 20th. Day of the 5th. Month, 1659. They were resolv••d to Batter

them down! And all who thus Sub∣scrib'd, were, in their Fashion, Ca∣noniz'd by them. For they are thus stil'd in the said Printed Account, The Hand-maids and Daugh∣ters of the Lord. But these seven thousand (who had not Bowed to the Baal of Tythe) wou'd not have you think that there number was so small; for they subscribe not only for them∣selves, (but as it is there Printed) in the Names of many more of the said Hand-Maids and Daughters of the Lord, who witness against Tythes, &c. And G. Fox in his Letters of Licence (hereafter inser∣ted) for these Subscriptions, com∣plain, that All the Good Women had not Sign'd.

I have not yet seen the Subscrip∣tions of the Men. But we may com∣pute, by this of the Women, what vast Numbers the Men Subscribers must have been. And we may rea∣sonably suppose their Arguments to have been much the same, with these of the Women; being, likely, drawn by the Men, at least, with their Con∣currence. And the VVomen do posi∣tively Declare for Annulling the Laws for Tythes, if the Parliament wou'd not Alter the Laws. The Com∣mands of men (say they, p. 3.) must be Annulled that take Tythes, and not to be obey'd by them that live in the Covenant of God. And they tell p. 4. That they bear their Testimony for the Lord Ie∣sus Christ, (in opposition of Tythes)

against the Commands of men, set up in opposition to him since the Days of the Aposties, &c. which to you (say they) is the word of the Lord God. And. p. 21. The shout of a King is amongst Us, the Lord God Omnipotent—Therefore we with our Names and Hands bear our Testimony against Tythes, the Giver of them, the Setter of them up, and the Taker of them, p. 40. This Priesthood which takes Tythes Now (this was not the Po∣pish Priesthood) we, in the Power of the Lord God, deny them. p. 63. VVe Declare with our Hands, and with our Lives and Estates, against the Ministery that ••akes Tythes, and the Setters of

them— And the Law that up∣holds them. p. 71. Are not all these set up by the Dragon's Power, and held up by the Dragon's Power, the Devourer, the Destroyer? Is not this the Power of the Devil? These are their Words. And they need no Comment. They were, and are Plainly for Destroying the Law, if the Law will not Comply with them. But then, as now, they were for Flattering the Powers in being. They sooth that Rebel Parliament p. 54. Some of our Friends (s•• they) who have been for the Parlia∣ment ever since the Beginning o•• the late VVars, have suffere•• more by these Plundering Priests than by the Plundering Cavalier•• and you have sadned the Hear•• of them that are your Friends, by

setting up Tythes, &c. And (p. 62.) the well-wishers of the Choicest of the Nation are to∣wards you.

Here is a Material Discovery: Be∣cause the Quakers, since 1660. wou'd make us believe that they had been Loyal in the Rebellion of 41. And the Reason they give, is, their Suf∣ferings under those Usurpers. But here, it is plain, that their Sufferings were not for their Loyalty to the King, but for their Principles Destructive to all Government; taking upon them∣selves a Power Superior to all Laws, and to Annull what Laws they think fit. For here they confess themselves to have been for the Parliament, from the beginning of the War (so the Traytors stil'd that Re∣bellion) and (as before Quoted out of

G. Fox) Souldiers in Oliver's Army. And they urg'd this, as their Merit, to the Parliament, 1659. and therefore complain that any of them shou'd suffer by Tythes. And to shew what thorough-pac'd Com∣monwealths-Men they were, G. Fox, in his Letter to the Council and Officers of the Army (before Quoted)▪ speaking of the several steps which were made, by the Rebel House of Commons in Destroying the King, and House of Lords, burst out into an Extasie of Commenda∣tion of their Glorious Proceedings, in these words, p. 7. What a sincerity was there once in the Nation! What a Dirty Nasty thing wou'd it have been to have heard talk of a House of Lords a∣mong them! &c.

This was in the year 1659. They held out against the King, to the very last. And that not only in Talking and Writing, and Fighting; but in Watching, and Discovering, and Betraying. Francis Howgil, (of great Name among the Quakers) in a Book of his call'd, An Informa∣tion and also Advice to the Army—and this present Committee of Safety Newly Erected, &c. Printed 1659. p. 7. boasts, as a Merit of the Quakers, their giving Intelligence against Sir George Booth and others who rose for the King in Cheshire and Lancashire; whom he calls Re∣bels. Them (says he) who were your Real Friends, called Quakers, who gave you and the Army In∣telligence about the late Insurre∣ction in Cheshire, who were spoil'd,

by the said Rebels, of their Goods, &c. But this, with other now ungrate∣ful Passages, are left out of the New Edition of Francis Howgil's Works, in a large Folio, 1676. p. 330.

By the bye, Howgil, in this Book, Justifies the Title of the Committee of Safety against the late Parlia∣ment (as he calls it), as he did that of the Parliament against the late King, p. 6. And as for the Long Par∣liament (says he) by whom God did good things, and great things in the overthrowing that Power, which was Deviated from the a∣foresaid end (to wit) the late King, &c.

But these last words [to wit, the late King] are left out in the New Edition p. 329. that, if this shou'd come to be objected, they might say, that by

the Power Deviated, &c. they did not mean the King, but some other Power.

And as the King Deviated, so (says he) the Parliament Devia∣ted; and thereby justifies the Com∣mittee of Safety against the Parlia∣ment. And so every thing that is uppermost, to the end of the Chap∣ter. They too have stumbld upon the Doctrine of Success!

During the long Reign of the Rump, they run down the King's Prerogative, and up with Privilege of Parlia∣ment. But when the Parliament was kick'd out of Doors, then Pri∣vilege was as great a Beast as Pre∣rogative; and the Committee of Safety only was in the right. And in the year 1660, then round about a∣gain, Hey for monarchy! they wou'd make you believe that they were always for Monarchy!

The Ancient Courtiers (says Howgil, Ibid. p. 4. paragr. 6.) having found so much Ease and Profit by the late King, turn'd all Cavaliers, and cry'd up the Pre∣rogative of the King— But the Long Parliament and the People that aided them at that time, counted it no Treason to Op∣pose him— and God decided the Controversie, in Overthrowing the one, and Establishing the o∣ther, &c. Yet many are so blind to this day, that they judge the Nation cannot be Established in freedom without a King, &c.

This whole Paragraph is left out in the New Edition, for the Reason aforesaid.

But having thus run down the King; they fall as foul upon the

Parliament, when it was Discarded.

Many (says Howgil, Ibid.) are so Doating on the Name of a Par∣liament, as tho it were Essential, and cries up the Priviledge of Parliament— But if they will not hearken, p. 5. to the Cry of their Masters (the People,) but may be call them Rebels and Traytors, if they shou'd be turn∣ed out, &c.

And so he goes on to maintain the Title of the Committee of Safety, against all others. But they were en∣rag'd against none so Implicably as against the King: They wou'd stop all means and possibility of his Return.

The Army of their VVomen be∣fore-mentioned, shew'd particular Zeal in this.

They Advise, in their above-told

Address to the Parliament, 1659. (the very year before the King came home) That the Late King (as they Rebelliously term'd Him) His Rents, Parks, and Houses shou'd be sold. And to what end? To pay the Sacri∣legious Impropriators; that they (of all Men) should not lose by the Abolition of Tythes, which the Quakers demanded. And to she their Zeal, in this, against the King, they repeat it three times, p. 59, 63, and 65.

In the same place, they join with the Kings-Lands, the Gleab-Lands, and all the Colleges and their Lands to be sold, upon the same foot, and the very Bells out of the Churches, except one in a Town, to give notice of Fire. Thus they had made sure of

the Church, and the very Nurseries for the Education of the Clergy. Root and Branch— If the Curiosity of any lead them to see the above∣said Subscriptions, they are all bound together, and bear this Title. These several Papers were sent to the Parliament the 20th day of the 5th Month, 1659. being above seven thousand of the Names of the Hand-maids and Daughters of the Lord, and such as feel the Oppression of Tythes, &c. London Printed for Mary Westwood, and are to be sold at the Black Spread-Eagle, at the VVest End of Pauls, 1659. And this Book of Subscriptions contains 72 Pages in Quarto. This was the Quaker Solemn League and Covenant, a formal Association wherein they

bind themselves, under their Hands, their Lives and Estates, to Extir∣pate the Church, and the Laws and Government which support it. And this was no Volunteer of the VVomen. They did not do it, without their Men (Jer. 44.19.) For here follows G. Fox's own Order Verbatim.

For all Women Friends to set their Hands against Tythes, they may freely as they are moved, and do not Quench the Spirit of the Lord in any, for the Women in the Truth feel the weight as well as the Men; for the Seed of God in the Women bears wit∣ness against Tythes in the Priests and Pope the Author of them, and suffers in Prisons, and are Summoned up in Courts, so that is good which beareth

the Testimony against them, and is to be receiv'd and set a top of the Author of the Hol∣ders of them up. And so if all the Women in England send up their Names, I shall send them by the Women to the Parliament, for many Women have sent up their Names, and some have not, but have been stopped. Therefore that all may send their Names against Tythes that be Free with speed to London.

G. F.

He did not Date this, as it was not his Custom to Date the Papers he gave out: and the Reason he gave for it, was, because, as he said, the A∣postles did not Date their Epistles.

But the year before these Subscrip∣tions of the VVomen, he printed a

Paper A. D. 1658. call'd Papists Strength, &c. where p. 19. he leads the way to these Pious Hand-Maids, in all the Particulars which they Request∣ed, or Demanded from the Parliament, even to the Abolition of Schools and Colleges as well as Churches. These are his Words, And this I declare in the Presence of the Lord God, and all the Magistrates that be in God's fear, they will break down the— Mass-Houses, Schools, and Colleges, which you make Priests and Ministers in, &c.

I cou'd enlarge, upon this Head, out of the Quaker-Writings:

But what Authorities I have already produc'd, are abundantly sufficient to shew their deep design against the Church; and the means by which they have agreed to Destroy Her; this espe∣cially

of keeping up (to use their own Phrase) their Testimony against Tythes.

Therefore this Handle must, by no means, be let go. Insomuch that tho' their Pretence to the Sufficiency and Infallibility of the Light within was the Original, and is the Funda∣mental Principle of all the whole Quaker, Doctrine; yet if any Plead it, in this Case, they shall be run down as Hypocrites and Rebels a∣gainst God, and to have fallen from the True Light within, and to be guided by a False Light, which comes from Satan, to be very Anti-Christs, and to have denied Christ's coming in the Flesh, &c. as I have above shewn from Tho. Ellwood's Anti∣dote against the Infection of Wil∣liam Rogers, &c. Now I must

tell the Reader that this William Rogers is a Quaker, but of the more moderate sort, and he wrote 〈◊〉〈◊〉 Book call'd, The Christian Quaker, Printed 1680. where, Part 2. Chap. 8. touching Tythes, He disputes expresly against Tythes, and against the Lawfulness of Suing for them, or Compelling any to Pay them. Only p. 43. he allows those to Pay them, who are Free so to do. And that on∣ly as a Voluntary Contribution 〈◊〉〈◊〉 those who Teach them, but not as any thing of a Divine Right. And p. 44. he again limits this to those only who own such Ministers as true Mi∣nisters of Christ, and go to Hear them; and, upon that account, bestow a Fifth, Tenth, or what they please upon them. So that hereby he cuts off all Dissenters to the Church of Eng∣land

from Paying Tythes to the Clergy of the Church of England.

Seconly, He bars the Clergy from Suing, or using any Compul∣sory means, to recover their Tythes, even from those of their own Commu∣nion. But he makes Tythes meerly Eleemosynary; and the Clergy to have no better Title to them than a Beg∣gar has to our Alms.

Yet all this was not sufficient for the Quakers. But Tho. Ellwood falls upon him like a Turk, for granting so much, as to make Tythes Lawful upon any Account or Consideration whatsoever. And writes against this Book of William Rogers, the above Quoted An Atidote against the In∣fection of William Rogers's Chri∣stian Quaker. Where, p. 78. he Denounces (as above) against those

who Pay Tythes, even according to William Rogers's aforesaid Limita∣tions, That they who Pay Tythes—thereby deny Christ to be come in the Flesh, which is a mark of Anti-Christ.

And in Westmorland there were 44 Articles Exhibited against John Story, and J. Wilkinson (two Qua∣kers) by sundry of their Chief Prea∣chers and Rulers. One of which Articles was, That he (John Story) said he knew a Man that was an honest Man, that cou'd have gi∣ven up his Body to be Burnt for the Truth, who said he never saw Evil in Paying of Tythes, and that he cou'd Pay them, and wou'd Pay them. Another Article was▪ That John Story said he be∣liev'd every Man had not a Testi∣mony

for God laid upon them to bear against Tythes: But them which had, he wou'd have them be Faithful. And these two, John Story, and John Wilkinson, were Proceeded against by a General Meeting of the Quakers in Lon∣don; who the 12th Day, of the 4th Month, 1677. gave Judgment a∣gainst them, and those that joined with them, in a Formal Instrument, Sub∣scrib'd by Sixty Six of them.

But this was soon Re-buffeted back again upon them, by the Quakers in the VVest of England, who adhered to Story and VVilkinson, in as So∣lemn and Judicial a Condemna∣tion of them and their Sentence, and this was Subscrib'd by Sixty Seven of the other Party, and Styl'd A Testi∣mony against the 66 Judges called

Quakers, &c. and Printed un∣der that Title, together with the Pa∣per of the said Judges, and all their Names Subscrib'd.

It is pleasant to see them Play their Infallibilities against one another. For each of these Parties pretend to the Immediate Spirit of God; and in the Name of God, Pronounce the other to be led by a False, Ravening Spirit. Our Souls (say the Defendants) do in the highest Degree Abomi∣nate it, and do surge against it, p. 15. that is, the Authority which the Plaintiffs assumed over Consci∣ence, in Judging of others; and not leaving them to their Primitive Li∣berty, of following their own Light within. On the other Hand, the London Quakers who assum'd a Superiority over the Countrey Qua∣kers,

Condemn'd that Spirit which Possess'd them, as a wrong Mur∣muring, and Dividing Spirit. p. 5. And our Day (say they) hath lamentably shewn us the Effects of that Spirit, that under a Pretence of Crying down Im∣positions, and Pleading for Li∣berty, and doing nothing but what it is Free to, endeavoureth to lay waste the Blessed Unity of the Brethren— with a loose and Vn-subjected Conversation; which wou'd bring Confusion to the Church— and is a plain Inde∣pendency from the Practice of the Church of Christ throughout the VVorld. p. 6.

It is Comical (but Provoking) to see these Men so Gravely vouch the Practice of the Church

throughout the VVorld, who own no Church in the VVorld but them∣selves! And for them now to speak against the pretence of Liberty in others, as a Breach of their Unity; when they themselves set up the very same Pre∣tence, to break the Unity of that Church, whereof they once were Members! But it is come justly home to them (I wish they may reflect upon it) that they who set up the Pre∣tence of a Light within to undermine the Authority of our Church; are now obliged to Condemn that same Pre∣tence among themselves, in order to keep up their own Authority and Go∣vernment.

This shews them, as in a Glass, the utter Inconsistency of that Principle (to use their own Word) of an Vn-sub∣jected Light within, to all Rule,

Order, or Good Government, whether in Church or State: For it makes every Man Absolute and Su∣preme, that is, Un-subjected. Any Lesser Light within had not made them Vn-subjected to the Church: And this Vn-subjected Light within they now declare to be Inconsistent even with their Church. Thus have they justly Reap'd, what they have wickedly Sown: And in the same Net which they hid Privily, is their own Foot taken.

Mr. Penn, in his Preface to Fox's Journal, p. 27. has done the most that Wit can do to rid them out of this Dilemma, and reconcile the two Extreams, of Outward Govern∣ment in the Church, and an Un∣subjected Light within Particular Persons. He says that the Quakers

Known Principle is For an Uni∣versal Liberty of Concience. On the other Hand (says he) they equal∣ly dislike a•• Independency in Society. An Vn accountableness in Practice and Conversation, to the Terms of their own Communion, and to those that are the Members of it. Very well. But what if some of these Members shou'd make Terms of Communion, that others wou'd not submit to? as John Story, John Wilkinson, and 67 on their side of the West Country Qua∣kers, refus'd to submit to those Terms of Communion which were impos'd upon them by 66 of the Qua∣kers at London Assembled, of whom William Penn was one, and his Name is among the Subscribers of the Judgment above-told against Story,

Wilkinson, &c. who wou'd not al∣low these 66 Judges, as they call'd them, the very Name of Quakers, because of their taking upon them thus to Judge others; for, as above-said, the 67 Western Quakers Con∣demnation of the Presumption of the 66, is Entituled, A Testimony against the 66 Judges called Qua∣kers. They wou'd allow them no more than to be call'd so, but not to be Rec∣kon'd as True Quakers, who fell so far from the first Quaker Inde∣pendent Spirit, as to take upon them to Prescribe to their Brethren.

George Fox set up a new Oeco∣nomy and Jurisdiction of the VVo∣mens Meetings; which was Stil'd, The Great and Good Ordinance of Jesus Christ. That is, as being Commanded by G. Fox, who had the

same Spirit! And John Story, &c. were Cursed and Excommunica∣ted for refusing to submit to this Or∣dinance, (as is told hereafter) and Articl'd against for so much as allow∣ing Liberty of Conscience to a•••• Quaker to Pay Tythes (as told a∣bove) now it lies upon Mr. Penn to Explain how an Vniversal Liberty of Conscience was allow'd to these Men? Was that Universal which was so Limited? And what is an Vni∣versal Liberty, but Independency and Un-accountableness in Practice and Conversation? For if my Li∣berty be Dependant upon another; if I am Accountable to another, then my Liberty is not universal Mr. Penn will tell us how the one, that is, universal Liberty of Conscience, can be the Known

Principle of the Quakers; and how ••hen they Equally Dislike the other, ••••at is, an Independency, and Un-••ccountableness; which are all but ••wo words for the same thing! George Keith did Publickly Repre∣••end many Gross Errors, (as he was ••erily persuaded in his Conscience) ••f his Brethren the Quakers. For which, he was Prosecuted in Pensil∣••vania, 1692. and Requir'd by the Yearly Meeting in London, 1694. ••o clear all the Quakers from the Impu∣••ations which he had cast upon them; for not doing of which he was Excommu∣nicated by the next Yearly Meeting, 1695. (as in his Accounts of it above mentioned) tho' he declar'd that he cou'd not, in Conscience, do it; for that ••he knew not All the Quakers, and so cou'd not clear them all Universally:

Nay further, that he knew several of th•• Chief of them there present, who were Guilty of those Gross Errors, against which he had Preached; and which be there offer'd to prove before the Yearly Meeting, and desir'd a Fair Hearing and therefore that he cou'd not, in Con∣science, clear their whole Profession from these Errors: yet for not doing of it, and without any Hearing allowed him, as to his Charge against these Men, he was, Ipso Facto, by that same Yearly Meeting, Excommu∣nicated and utterly Disown'd by them. Now I wou'd ask Mr. Penn (because he was one of his Judges) whether G. Keith had, by this Proceeding, an universal Liberty of Consci∣ence allow'd to him, or not? If not, (as it is impossible to say he had) then ••et the Quaker Pretence to Liberty of

Conscience stand upon the common Le∣vel with all others; that is, it is made a great Cry of by those who are under the Pressure of the Government; but allow'd Universally by no Church in the World, when they have the Power Thus the Presbyterians, who cry'd out for Libetty of Conscience in England, and complain'd of Fines or Imprisonments, here, when they got into New-England, Hang'd up the poor Quakers, who Dissented from them there. And the Quakers, when they had tasted a little of the sweet of Government in Pensilvania, Prosecuted G. Keith, and other Dis∣senters there, and took up the old Pretence, that it was not for his Do∣ctrine, but as it was a Disturbance to the Government. No Church, not that of Rome, Pretends to any

Power farther than to Excommuni∣cate. And the Quakers Pretend 〈◊〉〈◊〉 to the same, and Exercise it. And all who can get the Assistance of the Civil Government, do take it. And all Corporal Punishments are only from the Civil Government even in the Po∣pish Countries. And the same Distinction serves at Rome, and in Pensilvania For Sam. Jennings Esq Justice of Peace, gave out his Warrants, &c. against G. Keith and his Accomplicies, as Subverters of the Government▪ But plain Samuel Jennings the Botcher, Butcher, and Preacher, pretends to no Superiority over G. Keith his Fellow Minister in the Church! Or that their Church (Qua∣tenus Church) pretends to any out∣ward Coercion, or Corporal Pu∣nishments.

So that they have said nothing New upon this Head. Only Mr. Penn's Expression is Remarkable (ibid. p. 26.) where he speaks against A Coer∣cive Power to whip People into the Temple, which he calls Perse∣cution. He wou'd seem, by this, to lead us to the Precedent of our Savi∣our's Scourging the Buyers and Sellers out of the Temple. And is it greater Persecution to whip People into the Temple, than to whip them out of the Temple?

But I wou'd desire Mr. Penn, and the other Quakers to Reflect, that the greatest Zeal which Christ ever shew'd, was to Preserve the Ho∣nour and Reverence due to Out∣ward Institutions of Religion; even to the Material Temple of Stones and Lime; through which he

wou'd not suffer so much as any Vessel to be carry'd (Mark 11.16.) and his Disciples apply'd to this, that of Psal. 69.9. The Zeal of thine House hath eaten me up, (Joh. 2.17.) And if he thus Reprov'd the Jews Pro∣phanation of their Outward Tem∣ple, tho' they Pretended, and, in ma∣ny things, did express great Vener•••••• towards it; How wou'd he h•••• Scourg'd those who durst Despise and Contemn it, at the vile Quaker rate, and Ridicule it by the Name of a Steeple-House, as Fox through all his Journal? And some, yet more Prophanely, have call'd the Church, a Bawdy-House, a Whore-House, &c. which I have from those that have heard them. And they value them∣selves as Spiritual and Enlightened, from this Contempt of God's House,

and of all Outward things Dedica∣ted to his Service: Upon Pretence (forsooth) of reducing all to the In∣ward; as if they were more Spiritual than Christ, or Wiser than He, to think that Outward Institutions were not Necessary, to Guard, to Preserve, and to Improve the In∣ward and Spiritual Part of Re∣ligion: To think that there is no Sa∣crilege, no Robbing of God, in this Gospel-Day, tho' we seize upon His Tythe and Tribute due to Him; as if we Depended less upon Him, or ow'd Him less Acknowledge∣ment than formerly, and that we had now the Privilege to appear Empty before the Lord, and to Sacrifice to Him only out of that which Cost us nothing, neither the Sweat of our Brows, nor hardly the Expence of

a Thought; a few undigested Ex∣tempore Prayers, the Calves of our Lips; but to bar His Title to any part of our Estate, so much as to the Lame or Blind of our Flock, or to a Penny of our Money, as a Due or Just Debt to Him: But if we give a Bit, or a Scrap to the Levite, or to the Poor, that it shou'd be ac∣cepted as a Free-Will-Offering, wherein we must be our own Carvers, but have nothing Imposed upon us: No, not so much as a Tenth Part, tho' we acknowledge that to have been God's Tribute, Universally Paid to Him both before the Law, and un∣der the Law, and we can produce no Discharge from it under the Gospel. But we Suppose our selves Free, and have cast away His Cords from us. And having Spiritualiz'd away all the

Letter of the Scripture in other matters, it wou'd be a shame to leave Literal Tythe to be Paid. The Quakers will thank Him for His Love, but desire to be Excus'd as to Money Matters. They know God has no need of Money; therefore they will use it for Him, and Pay Him in Spiritual Coyn.

But tho' they dare thus Mock God to His Face; yet they are afraid of the Face of Man. Tho' they make no Scruple of with-holding God's Tythe, and pretend Conscience for-it; yet they wou'd smooth it to the Govern∣ment, as being against their Laws, and make Jesuitical Subterfuges to avoid their Displeasure: As in this Quaker Answer to Bugg, which I have spoke of before, and will Prose∣cute a little further, to Detect their Deceit and Hypocrisie.

As it was said of Hannibal, that He never Fought without an Ambush, so the Quakers never Write without 〈◊〉〈◊〉 Reserve, a Double Meaning, to secure their Retreat, when Pinch'd from another Quarter, as is most apparent in this their Apology against Francis Bugg's Impeachment, as to the matter of Tythes. I will conceal none of their Strength. I see the Starting-hole they have left, (as in all their Wri∣tings) whereby to escape from what I have before Quoted, viz. That their Testimony against Tythes does Rather affect a Popish Clergy, than a Protestant Civil Government. The Charm lies in the word Rather; and if they are press'd Hereafter with this Testimony of theirs, as Favour∣ing of Tythes: No, they will say, We did not, by that, at all Allow of

Tythes; but only, by way of Com∣parison, we wou'd Rather grant it to a Protestant Civil Government, than to a Popish Clergy: Not that we think it lawful to pay them to Ei∣ther. And this is their True and Ge∣nuine meaning by this Testimony; which I will shew yet more fully from the Proofs they bring for it. They bring Precedents, as Vouchers for them, out of Fox's Book of Martyrs, of some who refus'd Tythes to the then Popish Clergy; and thence wou'd insinuate as if their Case were the same. Therefore they grievously Accuse Francis Bugg, in that he most shamefully Quarrels with the Quakers, p. 3. for renewing and asserting his (Wickliff's) and other Famous Protestants and Martyrs Testimonies against the Corrup∣tion

of Priests, and Popish Im∣position and Oppression of Tythes. And they instance another, one William Thorp, in the Reign of Hen. IV.

But, to secure their Double Mean∣ing, the Arguments which they Quote of these Men, are not against Paying of Tythes to the then Priests, because they were Popish, but as making Tythes not proper under the Gospel; which reaches to all Priests, whether Popish or others. But will the Quakers be ty'd to the Opinion of these Men, in other things? No, surely. They will not so much as Pretend to that. Why then shou'd they think to tye us to their Opinion as to Tythes?

They lay particular stress upon the Ample Testimony (as they call it) given by William Thorp, as to their present Purpose. And

they set it down at large. It militates against Tythes being Paid at all under the New Law, that is, to any sort of Priests. And how does this serve to the Present Purpose of these Qua∣kers, who wou'd put upon us, that they are only against Tythes being Paid to Popish Priests: For otherwise they do, in no sort, clear themselves from Francis Bugg's Impeachment; which is, their opposimg the Laws of the Land, and Preaching them down as Anti-Christian, and not to be o∣bey'd.

But as to Thorp's Argument, wherein they so much Glory; it shews what a Doughty Clerk he was. Our Priests (says he) came not of the Lineage of Levi, but of the Li∣neage of Judah, to which Judah no Tythes were Promised to be

given. Thus he, as these Quakers have Quoted him. But now, who told Thorp, or the Quakers, that out Priests came of the Lineage of Judah▪ Are they Jews? What fullsom stuff it this! But our Saviour was of Judah. What then! He was not a Priest, af∣ter the Order of Judah, of which Tribe Moses spake nothing con∣cerning Priesthood, Heb. 7.14. But he was a Priest after the Order of Melchisedec, Heb. 5.6. And Tythes were Paid to Melchisedec, long before Levi, who Paid Tythes to Melchisedec, being yet in the Loyns of his Father Abraham, Heb. 7.10.

Now the Evangelical Priesthood is after the Order of Melchisedec: And therefore they Claim Tythes, as being due to that Order of Priest∣hood:

So that all their Argu∣ments as to the Law, and Levitical Priesthood being superseded, operate nothing against Priests of a Superior and more Excellent Priesthood.

Notes

• * 1.1

  news out of the North, 1655. p. 31.