An anti-christian conspiracy detected, and Satan's champion defeated being a reply to an envious & scurrilous libel without any name to it, called, Work for a cooper : being also a vindication of my book, entituled, The antiquity of the Quakers ... / by me Thomas Wynne.

An Antichristian Conspiracy Detect∣ed, and Satans Champion Defeated.

CHAP. I. The Introduction of Quaking and Trembling.

THE blessed Truth of God, together with the true Love I bore to my Native Country North-Wales, in∣duced me to Salute them with the Book, Intituled, The Antiquity of the Quakers. And after its Publication, for a whole Year, I was often told sometimes of one Priest Answering it, and sometimes of another; but at last comes out one, not subscribed by any, called, Work for a Cooper, which by Gods assistance I now take in hand, and w ll discover to the moderate Reader of what quality soever he be, that this Man hath not done like a Man of God at all, which certainly had becom'd him to do, e∣specially, being he seems to make himself to personate so great a Society of People, and to be the Mouth of their Priests. But instead of so doing, he hath not come much short of the worst of men that ever writ against us, as will appear by his scurrillity, Per∣version of my Words, and of Scripture also, his many Lyes and Slanders, Detractions and unjust Reflections, both upon me and the whole Body of Gods People, called Quakers, in general.

First, after he hath bestowed on me and my Friends, about three or four pages of abusive Reflection, and casting of Dirt at us, he cul'd out two Testimonies out of about thirty, which I brought to prove Quaking and Trembling, not to be Novel a∣mong Gods People; and how he undertakes to confute me in those two, you shall hear anon: But before I make my Reply, I think it convenient to acquaint my Reader how I came to joyn

my self to those poor despised and abused People of God called Quakers.

I was Baptized and brought up a Protestant, and having learn∣ed the Articles of their Faith, and the Prayers of the Church, I thought all was well, untill I was about fifteen Years old, and then soon after it happened that I could not find any such Church as I was baptized into; the Wolf was got among them, who tore many of them to pieces, and the rest fled: So that go to what Church I would, I could find neither Bishop, Doctor, Prebend, Vi∣car nor Curat, to look after my Soul (viz.) not one of my Protestant Instructers, they were all fled and left me to the mer∣cy of the Wolf that had worried them; and for many Years to∣gether there were none of them so much as visited me, nor sent me so much as an Epistle or Collect, nor any comfort or hopes.

But before I was twenty Years of Age I was amazed and a∣stonished to see what was come to pass, and began to reflect upon my self, and to think what would become of my poor Soul, For those who pretended to be my guides to Heaven were fled, & I knew not the way. And my Brethren the Protestants without any more ado, both great & small, went to hear the Hirelings that were then set up, unless it were here & there one, and most of these men of low degree, such as they could get nothing off; and when I saw it thus come to pass, I went also for company, but found their great mat∣ter was to Exclaim against the Protestants, which hit me upon the Sore: but when I came to inquire strictly after them, I found they did as the Protestants had done before them, as to that part called Interest, they had their Peepers into every ones Field, lest any should give them a little Sheaf for a great one, and were ex∣cellently skill'd in Arithmetick; for they could make their Pa∣rishoners by a Figure they then had, and the Priests now have: If there were but five or six Geese belonging to a House, make them pass for Ten, urging as the Libeller doth, pag. 26, 27. That it was of as much Right to them, as the other five were to the Owner: They had also the same way for the Piggs, and were as well skill'd for Easter-Reckonings and Midsummer-Dues, as they call them, I thought these did not quadrate well with those, nor can it be Gospel in the present ones; by

this time I began to question whether any were then to be found in the right or not: For my Instructers were fled, and the others at best were but miserable Comforters; for turn to the Right hand or Left I saw Iniquity abound, and then I began to recollect my self, and consider what my God-Fathers and God-Mothers (so called) had promised and vowed for me in my Baptism, as they called it, (viz.) That I should forsake the Devil and all his Works, the Pomps and Vanities of this wicked World, and all the sinful Lusts of the Flesh: This indeed was to forsake all Sin; but how to perform I could not tell, for I had lost my Guides that so taught: however I inquired of others, whether this might be performed or not, No, no, said they, none can ever be freed from Sin in this Life. Then might I well say, it was unreasonable that any should be bound, and so solemnly as with a Vow to do that which neither they, nor I, nor none in the World could do. I asked then, Whether any could keep the Christian Faith, and keep Gods holy Will and Command∣ments, and walk in them all the dayes of their Lives, No, no, said they. I afterwards asked both Protestants and Papists the same, but found them all to agree in this point, That none could be freed from sin in this life: then began my Sorrow to encrease, and to be more then I could bear; and this was the time, dear Country-men, that the Almighty God, who is no Respecter of Persons, did break in upon my Soul by his Everlasting Light, and discovered to me the emptiness of all those great Professions; who only talked Largely and Eloquently of God and Christ, and of Religion, as it is at this day, which was and is verified in their Practices, the many great Pretences to Religion was and is but really a pursuing the Error of Balaam (viz.) Gifes and Rewards. And it was at this time that the Lord raised many Witnesses to proclaim the Controversie that God had both with Professors and with Prophane; and the Amazing Terrors of God being upon them for sin, made them exceedingly to Tremble and it was not for fear of the then Powers, nor for fear of Hell, nor of Punishment, as the Libeller wickedly insinuates in pag. 11. for the contrary will appear by their boldness in bear∣ing their Testimony against the Hirelings, and Powers then in Being, whose Sufferings were so great that much of them could

could not be recorded, which will to all moderate men sufficient∣ly rescue them from the Libellers false Insinuations in p. 8. That their Trembling was (or is) from a servile Fear. But hear his Ans∣wer, pag. 4.

If Fear and Trembling were enough to prove a cer∣tainty of being beloved of God,* 1.1 then Balaam's Ass, and the Demoniacks among the Tombs, Faelix the Hypocrite, and Judas that hang'd himself for fear of any more seeing his Innocent and Righteous Master; yea, the Devils them∣selves might put in for a share too; for St James expresly sayes, that they believe and Tremble.

Reply, Where hath this Malicious Perverter read in my Book, or in any others of the Quakers Writings, That Fear and Trembling is enough to prove a Certainty of being beloved of God? Nay, Serious Reader, if thou wilt be but just to both him and me, thou wilt find no such Word in my Book, as, That Fear and Trembling is enough to prove any's being beloved of God.

Upon my arguing on about thirty Testimonies of holy Writ, of which he hath meddled with Two, which indeed were too many to Pervert as he hath done; and if thou wilt in Mo∣deration read mine, thou wilt find me only inser from them, That Quaking and Trembling is no New Thing among God's People; but that it was a State that all God's People passed through; and that all now must pass through before ever they can enter God's Kingdom, according to these Scriptures; Sion shall be redeemed with Judgment, Isa. 1.27. And they shall Mourn for him, as for an only Son, and be in Bitterness as for a first born, Zach. 12. and must know God to be as a Resiners Fire, and as Fullers Soap, and must know his Word of Power to be sharper than a two-edged Sword, to divide between the Joynts and the Marrow. Thus Judgment must be set up in the Heart for Sin, and then the Cry will be with the Apostle Paul, Oh Wretched Man that I am! who shall deliver me from this Body of Sin? And this my Adversary must come to have Experience of, before he be approved of God to come with a Song, as he saith in pag. 4.

And this I do assure him, as one who hath known the Terrors of the Lord for Sin, That this Power will make him Quake and Tremble, as easie a matter as he now thinks it to get to Heaven.

And as for his saying, That Balaam's Ass, the Demoniacks, Foelix, Judas, and the Devils might put in for a share, is very Absurd. For, First, As to Balaam's Ass, God had not accom∣plished him with an Immortal Soul to subsist after this Life; therefore not in a capacity to come in for a share: and as to the rest its also very Absurd, especially the last, (viz.) the Devils; for although they had a sence of God's Power, and were terrified thereby, and made to Tremble, yet it was not possible for them to have acceptance with God, although be∣lieving and Trembling also are acts in his Chi••dren, which are accepted of him. And if my Adversary do not in this Life come to witness Fear and Trembling to accompany his believing, he may also, when its too late, know the Addition of Quaking and Trembling to his Believing, and then his believing nor trembling will stand him in no more stead, than the Devil's did unto them.

And as for Judas, Faelix, and the rest mentioned by him, in this case I say, as the Apostle saith, God's Will is that all men may know the Truth and be saved. God said by the Mouth of the Prophet, I have no pleasure in the Death of the Wicked, but that the Wicked turn from his Evil Way and live. So Judas and Faelix, and the rest, had a Day or Time of Visitation from God, in which Time they might have turned to God, and have had a share in his Salvation. And Judas, and all others, who have no share in the Salvation of God, their Destruction is of them∣selves, and the Lord God is clear and just in giving them their Portion in the Lake of Endless Misery, because, as he saith in Proverbs, Chap. 1. When I called, ye would not answer; when I stretched out my Hand, no Man regarded; they set at naught all my Counsel, and would have none of my Reproof, &c. And Christ said unto the Rebellious Jews, Ye will not come to me that ye might have Life. And he said to Jerusalem, I would have gather∣ed thy Children together as a Hen gathereth her Chickens under her Wings, but ye would not. And God said unto the Rebellious Jews, O Israel, thou destroyest thy self, but in me is thy Help. Christ lighteth every one that cometh into the World; and God doth require all men to believe and obey. Christ casted Death for every man, as saith the Apostle. And the Apostle John saith

He is the Propitiation for our Sins, and not for our Sins only, but also for the Sins of the whole World. Judas partook of the Mini∣stry, and by Transgression he Fell.

In opposition to Trembling he goes on, quoting Luke 1.* 1.2 That being delivered from the hands of our Enemies, might serve God without fear in Righ∣teousness and Holiness all the dayes of our Lives.

Reply, Is it not to be delivered from our Enemies to be deli∣vered from Sin, which is a cause of Fear and Trembling? And if my Adversary had been really awakened, as in his Scrullious Welch Letter he saith he is, he might have seen two States (or Con∣ditions) couched in these words; First, A State of Sin and Bondage: And Secondly, A State of being delivered from Sin and Bondage. And I hope he, or at least, all Moderate men will grant, that the Words being delivered, are words in the Present Tense: So that Deliverance was there witnessed, which was the cause of his Confidence of serving the Lord with∣out fear; yet I must tell him; Not without fear of sinning against God, but without fear of Hell, Devils, Men or Punishment; but this is a state the Priests do deny, that deliverance from sin is attainable in this Life, and then the other state of serving God in Righteousness and Holiness cannot be expected. And let my Adversary know, that God will not call that Righteous and Holy that is mixed with Sin; neither are any delivered from their Enemies until they be delivered from Sin; and until then, let the Libeller Fear and Dread coming before the Lords Pre∣sence with a Song, lest the Lord our God turn his Song into Howling, and his Gladness unto Sorrow and Trembling, which he now puts afar off, as his Arguments make manifest, yet in one of them he boggles standing to his Argument. Hear him.

And though till we have mortified our Affections and Lusts,* 1.3 we ought to work out our Salvation with Fear and Trembling; yet after a most hearty and profound Repen∣tance, we humbly hope all our past Ʋnrighteousness is forgiven, and our sins covered, we may then, doubtless, come before his Presence with a Song.

Reply, Behold Reader, what Confusion and Contradiction is this! for in his last words of the same page, in opposition to me, and my making Quaking and Trembling to be a state that all must pass through before they come to be in favour with God, he tells of serving God without Fear. And now in Contradiction to himself, granting me my Argument, he saith, Till we have mortified our Affections and Lusts, we ought to work out our Salvation with Fear and Trembling. This looks as if the man then immediate∣ly had found himself smitten of God in his own Conscience; but how this will agree with the Priests Faith, That no mans sin can be wholly mortified in this Life, I leave to the Impartial to judge. His Confusion is, He hath left no room for serving God in Holiness and Righteousness; for its Protestant Doctrine, that none can be freed from sin in this Life. If so, they must be mortifying their Lusts during Life; and so by his own Argu∣ment must Fear and Tremble during Life, and so hath no place for his coming before God's Presence with his Song.

Yet in Cotradiction to Protestant Faith, and to his own, as he hath stated it,* 1.4 he quotes Paul and David's rejoycing, Rejoyce in the Lord alwayes, &c. There is a Light sprung up for the Righteous, and joyful gladness for such as are true-hearted.

Reply, It had become him here to have distinguished the Righ∣teous and True-hearted, and have told me the place where and time when any man comes to be such, since its the Papist, Do∣ctrine, That men first must go to Purgatory before they can be such: And the profest Presbyter, Independent and Baptist say, None can be such in this Life; then since its our Faith, as well as theirs, that there is no such place of Purgatory after this Life, my Op∣ponent should have told then positively the place where and time when any is Righteous.

This was the Belief of those Saints who were no Quakers,* 1.5 however disgusted by those Quakers who are no Saints.

Reply, Is not this to contradict himself again, who confessed Ʋntil we have mortified our Lusts, we ought to work out our Sal∣vation with Fear and Trembling? It seems as if it were part of

his own Belief, else he saith, he ought to do that which is no p••rt of his Belief: This doth not make it appear that the Saints he speaks of were no Quakers, nor the present Quakers no Saints. He quotes again pag. 10. Sorrow endures for a Night,* 1.6 but Joy cometh in the Morning.

Rep. Is not Sin the work of that Night the Prophet speaks of there? & since that Sorrow must continue during that Night, then sure Quaking and Trembling may be comprehended in the word Sorrow; then it still maintain•• my Argument: And what can be more clear then that all must pass through a state of Sorrow be∣fore they come to know true rejoycing? And what's that Joy which cometh in the Morning? Is it not in this Life to witness the Morning Star, Christ Jesus, to expel all the Deeds of Darkness by his Bright Appearance in the Soul? and who thus come to witness this Bright and Morning Star to arise in their Hearts, such come to know the Rejoycing that Paul and David were come to; and great cause they have, when come truly to expe∣rience God's taking the Cup of Trembling from them, and gi∣ving the Cup of Salvation unto them instead thereof. And that it was thus with Paul and David, that they passed through a great Gulf of Sorrow and Trembling will further appear by these following Testimonies of theirs. Acts 9.5, 6. And he said, Lord, what wilt thou have me to do? I am Jesus whom thou persecutest, its hard for thee to kick against the Pricks; And he Trembling & Astonished said, Lord, What wilt thou have me to do? Rom. 7.24. Oh wretched Man that I am! who shall deliver me from this Body of Death? Read the Chapter thoroughout, and see what Exercises he had in the Warfare with Sin. 2 Cor. 11. Knowing therefore the Terrors of the Lord, we perswade men: with many more Testimonies cited in my Book to this purpose.

Now here what the Prophet David saith to this matter, Psal. 38.1, 2, 3, 4, 5, 6, 7, 8.

2. Thine Arrows stick fast in me, and thy hand presseth me sore

3. There is no Soundness in my Flesh because of thine Anger Neither is there any rest in my Bones because of my Sin.

4. For mine Iniquities is gone over my Head as a heavy burden, they are too heavy for me.

5. My VVounds stinck and are Corrupt because of my foolish∣ness.

6. I am troubled, I am bowed down greatly, I go Mourning all the Day long.

7. For my Loyns are filled with a loathsome Disease, and there's no soundness in my Flesh.

8. I am feeble and sore broken, I have roared by reason of the disquietness of my Heart.

Now had Paul and David been in our time, and our Libeller had seen them in these Exercises, and heard their Cryes, their Groans, Roarings and Terrors because of their Sins, thou mayst judge by his Book how he would have treated them.

Hear David a little further, Psal. 55. Fearfulness and Trem∣bling are come upon me, and Horror hath overwhelmed me. See more of him in my Antiquity of the Quakers, Job 3.28. My Bowels boyled and rested not, the Day of Affliction prevented me; I went Mourning without the Sun, I cryed in the Congregation, my Skin is black upon me, my Bones are burnt with heat, my Harp also is turned to Mourning, and my Organ unto the Voice of them that weep. I might multiply Testimonies to this, but these may evidence to all who are not given up to a Reprobate Spirit, that its yet too timely for my Adversary to come with his Song be∣fore the Lord our God. Nay, nay, its my Testimony to all, of what Perswasion soever, that there's none shall enter God's Kingdom until first they have passed through a state of Sorrow and great Mourning; yea, Quaking and Trembling because of sin; and he that gets out of this Furnis, and not purified in it of his Dross, and purged of his Tin, he will not be currant Mettal to pass into the Kingdom of our Lord Jesus Christ, but whosoever comes to witness a passing through this Dispensation of Sorrow, and come to know experimentally the cause of it taken away, (viz.) To be delivered from their Enemies, Luke 1 such only may approach the Presence of our God with a Song; yea, with a Song of Deliverance, even the Song of Moses and the Lamb.

Then after he hath bespattered us with a great deal of Lyes and Dirt in pag. 5. (as indeed little else is to be found in his Book,

except some Scripture-Quotations) and to pursue him in all his Dirt, were near to transcribe his Book. In page 6. he be∣gins on one of my Scripture Testimonies.

And this is evidenced by his 4th page, where he observes with a World of Wit,* 1.7 Isaac trembled for ha∣ving mistaken Jacob for Esau; and then presently infers, that Isaac was a Quaker: A strong and choice way of arguing by which he makes him pay dearer for his inadvertance than ever Esau was forced to do.

Rep. This as much shews him a Stranger to the two Seeds, Tipified by Jacob and Esau, as what he hath said before shews him a stranger to the two States, spoken of before; he could not see how one Misery ushered in another on Esau. First, He had sold his Birth right for a mess of Pottage; and now by Hunting had lost the blessing also: And could Isaac be less then in great Sorrow and Dread to see the sad State that Esau was come unto? And was not Esau's Hunting a true Figure of his and other mens wandring abroad from the G••ft of God within them? and Isaac having a true sence of this made him Quake and Tremble; but how he paid dearer for his Inadvertance than Esau had need to do, is yet for my Adversary to prove; for Esau could not find a place of Repentance, although he sought it with Tears: By this any sober man may (endued with hea∣venly Wisdom) see the Unsoundness of this his Argument.

Then he goes on thus, Then Isaac it seems was not beyond the possibility of a mistake,* 1.8 which Quakers af∣firm they are not subject to.

Rep. This is an absolute Forgery, for the Quakers do not at∣tribute to themselves any priviledge above others, but as they are led and guided by the Unerring Spirit and Power of God with∣in; and because we have by true experience found it to be the only thing that keeps out of Mistakes, we commend all others to the Guidance of it.

He tells, That those People mentioned in the 9th of Ezra were the Quakers Meeting.* 1.9 Its well he did not say at Holy VVell or Cayrwis.

Reply, There's nothing in all this that doth invalid my Testi∣mony with any sober man, that will read my Quotations; but if I had said it had been at Hollywell or Caerwis, then I had been like unto him: But it seems the Quakers Meetings there do seem to trouble him; but he tells nothing of other Meetings neither at Hollywell nor Caerwis (viz.) on their Sundayes at their Ser∣vice time, great Meetings of Men and Women, with Fidlers, to Revel and Roar, Swear, Dance and Sing, yea, the same up and down the Country, and Morricedances, Waxēs, Enter∣ludes, Foot-ball, Nine pins and Tennis, &c. And if my Adver∣sary be William Jones, as many say he is, his Practice (without wronging of him) may certainly be brought under this Chara∣cter; and I would advise him (if he do not think it scorn to take it) not to think that God will be served with such Rejoy∣cing.

As for his quoting the 6th Verse of Ezra 9. it makes much for me, as any impartial Reader will find, if he examine mine and his.

Ezra does most evidently acquit himself of the Charge; for he arose, and made all the Chief Priests and Levites to swear, &c. Hear him further, he says,* 1.10 That Ezra was a Quaker; yet he dares not forsooth do what that Quaker did, though but according to Law: he would perswade us, that all Qua∣kers are guided by the same Spirit; how then come they so much to disagree? Ezra and all Israel did Swear; but our Wise Man of Gotham is endued with a greater Light, &c. then most certain it is, that these Israelites were no true Quakers, nor these Quakers no true Israelites.

Rep. This still shews the man as ignorant of the two Dispen∣sations, viz. of the Law and Gospel; as what he said before shewed him a Stranger to the two States and two Seeds spoken of already, and as ignorantly he mentions a Disagreement be∣tween those Israelites, who were true Quakers, that swore then; and these Israelites after the Spirit, who are true Qua∣kers, but will not Swear now; for those Israelites were under the Covenant of Circumcision, made their Offerings with the Blood of Bulls and Goats, &c. and did it by God's Appoint∣ment,

and by the Assistance of God's Spirit; but under the Gospel-Dispensation Christ Jesus disannulled all these, & he saith, Swear not at all: and the true Israel, who are Quakers, are guided by God's Eternal Spirit now not to swear at all: and there's no such disagreement between us and the Israelites of old, as my Antogonist would fain insinuate; and he might as well seek to bring us under all the Bondage of the first Priesthood, as under that of Swearing; for Christ hath as strictly forbidden Swearing as he did the rest of the Shadows and Ceremonies of the Levitical Priesthood, as may appear plainly Mat. 5. It hath been said by them of old, Thou shalt not Forswear thy self, but shalt perform to the Lord thine Oaths.

This Text of it self is enough to prove all Swearing to be unlawful under the Gospel-Dispensation, notwithstanding that under the Law an Oath was to end Strife, yet Christ in his Pro∣hibition did as perfectly forbid this, as he did the other Points which he treated of in the same Chapter.

The common Objection is, That he only Prohibited Vain Oaths.

Answ. Th•• words themselves fully import, that it was the Oaths allowed of by the Israelites, Patriarchs and Prophets; for they were the Men which Christ Jesus quoteth, which of old said, Thou shalt not Forswear thy self, but perform to the Lord thine Oaths. Mark, here was of old an Allowance to Swear and Perform.

But to all those that say, That the Oaths there mentioned to be performed, were Needless or Vain Oaths: I answer.

The Oaths there to be performed, were the Oaths which were to be sworn in Truth, in Righteousness and in Judgment; therefore certainly the Oaths before a Magistrate, and not Vain Oaths: for it would be Absurdity to say, that Christ or the ho∣ly Ancients did impose vain Oaths to be performed; therefore it was the Solemn Oathes before the Magistrate, which is clear∣ly proved by these and other Examples in that Chapter, as one which Christ quote•• from the same Law. Moses (said he) be∣cause

of the Hardness of your Hearts, gave a Bill of Divercement; but I say unto you, that he that puts away his Wife, except for Adul∣tery. Mark here, he make, an Exception [Except for Adultery] Now if the Oaths be••ore-mentioned, that he prohibited, had been only vain Oaths, he, fore-seeing what Controversies would arise a∣bout them, as well as about putting away Wives, would cer••a••n∣ly not have left his People in the dark in so important or weighty a Matter; but would in this Case, as well as in the other above∣said, have said, Swear not at all, Except when lawfully called before a Magistrate. The Apostle is very positive, James 5. Above all things Swear not, neither by Heaven, Earth nor any other Oath, lest ye fall into Condemnation. But because we are thought singu∣lar in this Point, read the following Testimonies of Fathers and Protestants, who denyed all Oaths as well as we.

Polycarpus, who was said to have been Disciple to John, one of the Apostles, who at his Death was bid to Swear and Defie Christ, &c. he said,* 1.11

Fourscore years have I served him, yet he never offended me in any thing. Further said, I am a Christian.

Peter Martyr, a famous man, was of his mind, Apol. 2. pro Christianis ad auten. pium. oper. pag. 63.

Chrysostom on Gen. Hom. 15.

He being a famous man in the Church saith,

A Christian must flee Oaths by all means. Further he saith, 'It is not law∣ful to Swear, neither in a Just nor Unjust Thing; for to Swear (said he) is of the Devil, seeing Christ said, Whatsoever is more than yea, yea, nay, nay, cometh of Evil.

This Chrysostom was Overseer of the Church at Constantinople.

Augustine de Sermone Domini, Serm. 28.

It is not lawful for a Christian to Swear, when an Oath is re∣quired of him.

Th•• antient Waldenses, who were Protestants, denyed the

taking any Oaths; and Bishop Ʋsher took their part against Pa∣pists, who were Swearers. Vid. Baron. ann. 1310. Jo. Wald. adv. Wickliff & Wald de succes. l. 6.

The Plow-man's Complaint.

Lord, thou gavest us a Command of Truth, in bidding us say, Yea, yea, and Nay, nay; but, Lord, He (Pope) that calls himself thy Vicar on Earth, hath broken the Commandment, so makes a Law to compel men to Swear.

John Wickliff, our famous Country-man, in the time of Edward the 3d and Richard the 2d,* 1.12 was accused among other things for maintaining,

That All Oaths made in any Bargain or Con∣tract between man and man, are unlawful.

William Thorp, an eminent man of the Christian Church, re∣fused to swear upon a Bible,

Because, said he, a Book is nothing else but divers Creatures of which it is made,* 1.13 and such Swearing is ever Un∣lawful.

Elizabeth Young, at her Examination in Queen Mary's days, before the Catholick Inquisitors (so called, who co••manded her to Swear as followeth.

Dr. Martin, Thou shalt be rack't inch-meal, thou T••aiter∣ly Whore and Heretick; but thou shalt Swear before a Judge before thou go.

Eliz. Young, I understand not what an Oath is, and therefore will take no such thing.

Dr. Martin, She refused to Swear upon the four Evangelists;* 1.14 for I my self and Mr. Plussey have had her before us four times, but we cannot bring her to swear.

Then said the Bishop, Why wilt thou not swear before a Judge?

Eliz Young, My Lord, I will not Swear that this Hand is mine.

No, said the Bishop; and why?

Eliz. Young, Christ saith, that Whatsoever is more than Yea, Yea, or Nay, Nay, cometh of Evil.

The Christian Protestants in the Valley of Piedmo••t, who were cruelly tortured to Death by the Papists a∣bout the year 1655. one Article alledged against them was,* 1.15 That they believed it was not lawful to Swear any thing, be it true or false.

Erasmus in his Commentaries on Matth. 5. James 5. plainly forbids All Swearing.

There are several Testimonies of John Husse. Jerom of Prague, William Swinderley, Walter Brute, William Sawtry, William White, who were famous men in their time, that refused all Swearing.

Behold, Reader how our Protestant Libeller is apostatized from the first reformed Protestants.

I might have quoted many others of the famous Fathers, and worthy Protestant Reformers; who gave their Test••mony against all Oaths.

And here's a Superstructure built upon the good Foundation Christ Jesus; and its in vain for my present Opposer or any other to bring up Circumcision, the Blood of Beasts, or Oaths, which were allowed in the first Covenant, but disannulled and prohi∣bited in the second; for no other Foundation can be laid (that will stand) but that which is laid, even Jesus Christ, whose hea∣venly Spirit, which doth enlighten everyone that comes into the World, hath appeared in Power and great Glory, which hath brought a Remnant so far in Obedience to his bless••d Com∣mand, that they dare not Swear at all:

Had he any Ingenuity or Sense, he had never been so silly as to think, that Quaking and Trembling were enough to de∣nominate a just or good man by,* 1.16 yet is so fond of the Con∣ceit, as if there were no other way possible to get to Hea∣ven but this; and might as well have affirmed, that to be Surly and Churlish, Ignorant and Singular, Envious and Ʋnmannerly, Dis∣sembling

and Hypocritical, had been the only way to please God, and the certain Character to know the Inspired and Heavenly-minded by.

Rep. Reader, I shewed thee before how he had charged me in p. 4. of his Book with this Falsity of thinking that Quaking and Trembling was enough to prove a man's being beloved of God▪ and now he renews the Charge, though it be a Lye, and accounts me silly for thinking that which I never did think, nor had he ground to think I ever did: he farther says, I am so fond of the Conceit, as if there were no other way possible to get to Heaven. By this it seems he thinks to get some other way to Heaven, which indeed is a Contradiction to his own Confession, pag. 4. for he saith there, That till he had mortified his Affections and Lusts, he ought to work out his Salvation with Fear and Trem∣bling [A gross Contradiction.] Nay, to contradict himself more grosly, he adds, That I might have as well affirmed, that to be Surly and Churlish, Ignorant and Singular, Envious and Ʋn∣mannerly, Dissembling and Hypocritical, &c. were the Way to Heaven.

What can be expected from such a wicked man as this, who one while sayes, That till he hath mortified his Affections and Lusts, he ought to Fear and Tremble: yet soon after, in contradiction, sayes, It were as well for me to affirm Dissembling and Hypocrisie to be the way to Heaven, and the certain Character to know the Heavenly-Minded and Inspired by. Oh Impious and Wilful Man!

But before I close up this Chapter concerning Quaking and Trembling, with tenders of pure Love I offer, for further clearing of the Point; these following Testimonies, besides what I have hinted already.

Job 21.6. When I remember, I am affraid, and Trembling takes hold on my Flesh.

Psalm 2.11. Serve the Lord with Fear, rejoyce with Trem∣bling.

Psalm 55.5. Fearfulness and Trembling are come upon me, and Horrour hath overwhelmed me.

Psalm 99.1. The Lord Reigns, let the People Tremble.

Psalm 119.20. My Flesh Trembles for fear of thee, and I am affraid of thy Judgments.

Jer. 5.22. Fear ye not me, saith the Lord? will ye not Trem∣ble at my Presence?

Ezek. 12.18. Son of Man, eat thy Bread with Quaking, and drink thy Drink with Trembling.

These, with many more, I quoted in my Book, called, The Antiquity of the Quakers, which in particular he meddled not with, yet in the general contradicts them, and says, pag. 6. They are clearly for other Purposes, and quite of other Meanings, than I intend them for: But if all were true that he hath said then I had missed it indeed; but its his only saying so, for he hath yet not proved either other Purposes or Meanings they have.

Now if Quaking and Trembling were not to be known in the way to Heaven, as he wickedly insinuates, and that I might as well affirm Dissimulation and Hypocrisie to be the way; then in vain was all the Quaking and Trembling of these ••oly Ancients; and what hath he done less than Blaspheme in this his Assertion?

And let him and all his Adherents know, that since mans un∣happy fall, Edens Garden is beset with a flaming Sword, which guards the Tree of Life that none can come at it, but through Death; and this was the Sword which pierced the Bowels of all the holy Ancients, and divided between the Joynts and the Ma••∣row; this was it that made Job to cry out, His Bowels burned, and his Bones were dryed up with Heat; this was it that made Da∣vid cry and roar untill his Skin was parched upon him, yea, un∣till he was become like a Kettle in the Smoke; this was it that made Jeremiah to lay his Mouth in the Dust, to see if there were hopes; this was it the holy Prophets and Apostles could speak ex∣perimentally of; and this is the narrow Way and strait Gate, &c. this was it that pricked Paul to the Heart, and made him cry out, Oh wretched man that I am, &c. and this was it which did over∣take in an acceptable time these poor despised People, called Quakers in our Age: And whereas the Libeller in his 11. and 12. pages, scurrilously tells of their Trances & Distortions, Qua∣king and Trembling, comparing them to Conjurers and Bell-Founders, &c.

Rep. That the Holy Ancients passed through such a State, I have proved before; and when in our day and time the Lord appear∣ed unto us, he appeared in the way of his Judgment for Sin, and the powerful eternal Word of the Lord (which is the Sword of the Spirit) pricked many to their Hearts, and I being one among them, can do no less then give in my Testimony concerning the Operation or Working of the Heavenly Power, it wounded as a Sword, it smote like a Hammer at the whole Body of Sin, & in my Bowels it burned like Fire, yea, so dreadfully it burned, that it made by Bowels boyl, it pierced as a Sword, it broke as a Ham∣mer: And then the Pangs of Death I felt in my Members which did make me to roar, yea, and to Quake and Tremble: for this Fire, when it burned, it gave Light, as its the Nature of Fire to do, and it discovered to me and these poor despised People the great body of Sin and Death, which was indeed terrible to behold; and not only so, but it discovered the narrowness of the Gate, and that there was no going in thereat, but by first having all that combustable Body of Sin and Death destroyed and burnt up, at this time did great Terror and Amazement fall upon many; and this my Opposer must come experimentally to know and witness in this Life, or else his latter End will be mi∣serable.

And as for his telling of a great Change within this 12. or 14. Years; I say there is a Change, Glory to God for the fame, for many are passed from Death to Life, and do witnes•• the work of Regeneration in them, and can sing the Song of Sion, even the Song of Moses and the Lamb, to whom by them, and all the Host of Heaven, be sung Halelujahs for evermore. So here's great alteration indeed, Life and Immortality brought to Light through the Gospel, them who were dead in Sins and Trespasses are quickened and made alive; they who were Alians and Stran∣gers to God, made Fellow-Citizens of the New Jerusalem; and the Prodigal Son, who had been feeding among the Swine on Husks, brought home into the Father's House, where there's living Bread enough, yea, and Wine also well refined; and he saith, Ea•• Oh Friends, yea, drink abundantly Oh Beloved.

CHAP. II. of TYTHES.

THe Tythes,* 1.17 the chief Cause of all his grumbling, are but a Portion which God himself out of his own Word hath given such as minister about holy things.

Reply, We do not read either in the Old or New Testament, that God perpetuated the Levitical Priesthood to be in force in Gospel Times; and its my Faith in God, That they who take Tythes, or give Tythes, in Gospel Times, deny Christ come in the Flesh, and so are of Antichrist; my Reasons are as follow∣eth:

First, That the Levitical Priesthood was by it self a distinct Priesthood, which Christ Jesus, by offering up himself once for all, hath ended.

Secondly, That under that Priesthood the Priests were to have but a Part of the Tythes; for the Poor, the Stranger, the Fatherless and Widows were to be maintained out of it.

Deut. 14.28. And at the end of three years thou shalt bring forth all the Tythe of thine Increase the same year, and shalt lay it up within thy Gates; and the Levite, because he hath no Inheri∣tance with thee, and the Stranger, and the Fatherless and Widows, which are within thy Gates, shall come and eat and be satisfied; that the Lord thy God may bless thee in all the Works of thy Hands, which thou dost.

Mark Reader, the Use of Tythes in their first Institution were for the Stranger, the Fatherless and Widows, they we••e to eat and be sati••fied of them; (a very pious Use under that D••spensation) and the Priests had only a share with them.

Deut. 18. vers. 1, 2, 3. The Priests, the Levites, and all thè

Tribe of Levi, shall have no Inheritance with Israel; they shall eat the Offerings of the Lord made by Fire, and his Inheritance.

2. Therefore they shall have no Inheritance among their Bre∣thren; the Lord is their Inheritance, as he hath said unto them.

3. And this shall be the Priests due from the People, for them that offer a Sacrifice, whether it be Ox or Sheep, they shall give un∣to the Priest the Sholder, the two Cheeks and the Maw.

Now if these Priests will have it (in these Gospel Dayes) as it was ordered by the Levitical Law to the Priests, then this Clause of the Law doth tell them what is their Due, Share or Por∣tion; and what was their Due of the other Encrease, is exprest in the afore-going Text; the Poor, the Fatherless, Strangers and Widow were to eat and to be satisfied, and then the Priests were to have their Due or Portion, as is read in Gen. 47.22. and that Portion was Pharaoh's free Gift, there was no Law to enforce treble Damage, if not paid.

Behold the Zeal of the Libeller for Tythes, which were on∣ly due under the Levitical Priesthood! One would think that so zealous a Son of the Church should be prefer'd unto a Be∣nefice, if he have none, as some say he hath not; for he hath stood up for Tythes as stoutly as the Presbyterians did in Oliver's dayes, who had then a Law to enforce them with treble Da∣mage: but although he and the Priests hold up Levi's Priest∣hood, they have changed the course of it; for in Levi's time it was to be stored up for the Poor, the Stranger, the Father∣less and Widow, and the Priests were only to have a share of it, and their share or due was, of an Ox or Sheep they were to have one Sholder, the two Cheeks and the Maw; but now they have altered their course, they have taken all the Tythes (they could get) to themselves, and have turned the Poor, the Stran∣ger, the Fatherless and Widow to beg, not so much as giving them any share; it had been Charity for them to have allow∣ed them something, if it had been but the Sholder or two Cheeks, it had been better than nothing: and since its by Levi's Priesthood the Priests now claim their Tythes, may not the Poor, the Fatherless and Widows by it lay as good a Claim to it? if

not, let the Priests or this Libeller their Agent shew us by the Scriptures of Truth, when and where they were excluded; if they cannot, all people may see how far the Piety and Chari∣ty of Levi's Priests, in his day and time, did exceed these Priests of our time; for then the Poor, the Stranger, the Fa∣therless and Widow were satisfied of the Tythes; but now the Priests, who pretend their Authority for taking Tythes from Levi, do allow the Poor no share, though they see them in great Want, they are every day begging at our Doors. But the Libeller goeth on in the Priests Vindication of having the Tythes.

Remember that our Lord Jesus was both a Bishop and a Priest, and is said by the Author to the Hebrews,* 1.18 to be a Priest forever after the Order of Melchizedek.

Rep. Its true what the Author to the Hebrews said there; but he doth acquit himself of the Libeller's Charge; for he doth not in that Epistle, nor in any other say, that its lawful for Go∣spel Ministers to take Tythes; but in the same Chapter, viz. Hebr. 7.12. in Contradiction to the Libeller, he said, The Priesthood being changed, (who had command from God to take Tythes) there is made also a Necessity of the Change of the Law.

But it seems my Opponent hath found another Law since then, which grants a Right to the Priests for Tythes, made in the 9th of Hen. 3. I confess that we read of that, but for my part, I do not believe he had Power to repeal the Law of God, which said, The Priesthood was changed, and there was made of Necessi∣ty a Change of the Law. And for his insisting on Christ's being a Bishop and a Priest; this makes nothing for him (nor them) for Christ did not set up Tythes, but ended them, neither were his Apostles inducted to any Benefices, one, two or three apiece; but on the contrary he said, Matth. 8.20. The Foxes have Holes, and the Birds have Nests, but the Son of Man hath not whereon to lay his Head. And when he sent forth his Disciples, he did not say to them, that whatsoever City or Town they en∣tered into, they should settle there, and be Incombent of that Place, and take their Tythes of them; and if they would not receive them, then sue them at Law, and take treble

Damage: But on the contrary, said, Freely ye have received, freely give; and eat what's set before you; and if they will not re∣ceive you, shake off the Dust of your Feet for a Testimony against them. Surely the Libeller missed chusing a Pattern for taking Tythes; for Christ, although he was a Bishop and Priest, he took no Tythes, nor his Disciples neither took none, but wrought with their Hands, and ministred to their own Necessity, and the Necessity of o hers. But after the Apostles days there was a great Apostacy among the Professed Christians; for some turned to be Wolv••s (which Christ said would come) and Tore and De∣voured them that kept the Testimony of Jesus, and great stri∣v••ng was among them about their Priests Maintenance, and for setting up of TYTHES, as the Reader may read at large in Frarcis Howgil's Book, called, THE CREAT CASE OF TYTHES; and there may be seen how in the several Ages since Christ was put to Death, according to the Flesh, God had a People that bore their Testimony against TYTHES.

Soon after the Year 600. Grego••y the fi••st, who was the first Pope of Rome, soon after sent Augustine the Monk to England,* 1.19 who, as its said, Converted E helbert King of Kent; but it was but to Popery; and he and his Clergy for a long time after followed the Example of t••e Apostolical Pri∣mitive Church, living in common upon the Free-Offerings of their Converts.

And from that time, until Henry the 3 d no Tythes, as Tythes were generally paid, but only a Decree made,* 1.20 that for every twenty Shillings Rent, a Far∣ding a Sunday was to be paid, and this was given by way of Offering.

From this time until the Year 1200. all that the Priests could do, brought the People no farther than to pay their Tythes at their own pleasures, which made Pope Innocent the third send his Decretal Letters to the Bishop of Canterbury, commanding him to enjoyn every man to pay his Temporal Goods to those that ministred spiritual Things to them; which was enforced by Eccle∣siastical Censure: And this was the first beginning of general parochial Tythes in England; this the Popes Decertal Epistle

was admitted and enjoyned by the Law of the Nation, King and People being then Papists. The Decree of the Pope recei∣ving all possible Assistance from the Bishops and Priests, on whose behalf it was made, did not only in a short time take away the Peoples right to give their Tythes to those that best deserved them, but did also so much corrupt the Clergy, that in the time of Richard the second,* 1.21 John Wickliff, our famous Reformer did make a heavy Complaint to the Parliament in the words following:

Ah Lord God! where this be reason to constrain the poor People to find a Worldly Priest, some time unable both of Life, and cunning in Pompe and Pride, Gluttony and Drunk∣enness, and Letchery, in Symony and Heresie, with fat Horse, and Jolly and Gay Saddles and Bridles, Ringing by the way, and himself in costly Cloaths, and Pleasures, and suffer their poor Wives and Children, and poor Neighbours perish for Hunger, Thurst and Cold, and other Mischiefs of the World. Ah Lord Jesus Christ! s;ith within few Years men paid their Tythes and Offerings at their own free will to Good Men, and able to great Worship of God, to pr••fit and fairness of holy Church, fighting on Earth: Why were it lawful that a World∣ly Priest should destroy this holy and approved Custom, con∣straining men to leave this Freedom, turning Tythes and Of∣ferings unto Wicked Uses? Again, hear him.

That Tythes were and are a Free Gift, as among Christians, and only pure Alms; and the Parishioner may for the Offence of their ••urate detain & keep them back,* 1.22 and b••stow them upon others at their own will and pleasures.

This was also maintained by J. Hus, who was burnt for his Testimony at Constance; take his own words:

That the Clergy are not Lords and Professors of Tythes and other Ecclesiastical Goods, which are freely given, but only Stewards;* 1.23 and after the neces∣sity of the Clergy is once satisfied, they ought to be transported to the poor; and if the Clergy do abuse the same, they are Thieves and Robbers, and Sacriledgious per∣sons;

& except they do Repent by the Judgment of God they are to be condemned.

Will Thorp, an Eminent Protestant gave a large Testimony a∣gainst Tythes, saying,

That those Priests that took Tythes,* 1.24 deny Christ come in the Flesh; for the Priesthood was changed that gave them.

At which the Bi∣shop said, God's Curse have you, and mine for thus teaching. Jerom of Prague, William Swinderby, Wal∣ter Brute,* 1.25 the Wicklffiians, Bohemians and Wal∣dences, the first reformed Protestants gave their positive Testimony against Tythes, as may be found in the Marginal Histories.

An Estate in Tythes was as truly and justly the Right and Pro∣perty of every Incombant, Canonically ordained, instituted and inducted,* 1.26 as any thing an Honest Man can call his; all which the holy Apostle justifies in 1 Cor. 6.11, 12, 14. Have not we, says he, power to forbear working? And if we have sown to you Spiritual things, is it a great mat∣ter if we reap your Carnal things?

Rep. What the Apostle sayes here agrees well with what Christ said, when he sent forth his Disciples to Preach the Gospel, Match. 10. where he bid them make no Provision for their Jour∣ney, freely ye have received, freely give, the work-man is worthy of his Meat, Luke 10.7, 8. Eat such things as are set before you. In all this Commission here's not one word of taking the Peoples Tythes, but to eat what was set before them; to this doth well agree what the Apostle saith, 1 Cor. 4. Have we not power to Eat? He did not say he had Power to take Tythe nor ju∣stifie it, as the Libeller saith he did; and its no wonder that he will belye me, when he dare be so bold with the Apostle: The Apo∣stle only there informs the Corinthians what Power they had, That they that plant a Vineyard may eat of the Fruit thereof, or ga∣thers a Flock may eat of the Milk of it; he doth not say they had Power to eat of a Vineyard they had not Planted, nor eat the Milk of a Flock they had not gathered, much less take away the Tenth of their Labours; nor did he say they had as much Right and Property to them, as any honest man hath in any thing

he hath. Nay, the Apostle yet further acquits himself of the Li∣bellers charge, for in the 12th and 15th Verses, he saith, If others be partakers of this Power, are not we rather: Nevertheless we have not used this Power, but suffer all things, lest we should hinder the Gospel of Christ. Again, But I have used none of these things, neither have I written these things that it should be done unto me; for it were better for me to dye, than any Man should make my glorying void. Again, the 18th Verse, What is my reward then, verily that I Preach the Gospel, I make the Gospel of Christ with∣out Charge. By this any honest Man may see that my Adversa∣ry chose a wrong Pattern, to take his measure by; Pope Innocent the Third did far better suit his purpose; for Paul did not lay any claim to Tythes, neither doth he say he had any Right to them, but on the contrary, Heb. 7. he said, The Priesthood being changed, there is made of necessity a change also of the Law.

To conclude this Chapter, I have this to add, that I have been a Sufferer in this matter of Tythes in Olivers dayes, and all along ever since I have had them carried away Yearly; and though he sayes all my Artillary is against them, whom he sayes serves at Gods Altar, and all my grumbling is against Tythes; yet all this while I have not, nor ever shall use any Artillary against them, but my down-right Testimony, that to give Tythes or take them is an Antichristian practice; yet I with several Thousands of my dear Friends in England and Wales do patiently suffer when they are forceably taken away from us; and its my Faith in God, and not mine only, but the Faith of Thousands, that God will in his due time remove this great Oppression, and will daily more and more send forth faithful Labourers into his Work, those who will be content with such Maintenance as Jesus Christ hath appointed for them, whose glorying in him shall be, that they make the Gospel of Christ without Charge.

CHAP. III. Of SCOLLARSHIP.

ABout which he vapours with such vehemency that he may be compared to Goliah of Gath, who had a Helmet of Brass upon his Head, and Coat of Male, Sword and Spear, with which he disdained the Shepherd's Boy with his Sling and Stone: however, since with his Latin and Greek he hath dis∣dained me, and defied the Host of the living God this day, I will in the Name of the living God withstand him with my dis∣dained Sling and smooth Stone, which I have found in the Brook of God.

Libeller, I do verily believe he knows not the meaning of Beatus qui protelabitur; adding a Phrase in Greek, adding more, That neither I nor any Quaker living can tell the true meaning thereof.

Rep. Behold, Reader, how he vapours, Goliah-like, with his Latin and Greek, saying, No Quaker living can tell the true intent and meaning thereof: Doth he not in this seek to limit the great God of Heaven and Earth?

Psalm 25.14. The Secrets of the Lord are with them that fear him.

Mark, this man of God makes no Respect of Persons, nor doth he limit God either to Mens Wisdom or Schollarship.

Luke 8.10. Ʋnto you it is given to know the Mysteries of God's Kingdom, but to others in Parables.

Mark, the Mysteries of God's Kingdom were revealed to these poor Mechanick Men, but were hid from Herod and Pi∣late, and the Chief Priest, with all their Hebrew, Greek and Latin.

1 Cor. 1.21. The World by Wisdom knew not God.

1 Cor. 2.11. For what man knoweth the things of a man, save

the spirit of a man which is in him; even so the things of God knoweth no man, but the Spirit of God.

Mark people, how Christ and the holy men of God tell you, that its the Spirit of God that must make you knowing in the things of God.

1 Cor. 1.27. But God hath chosen the foolish things of this World to confound the wise; and God hath chosen the weak things of the World to confound the mighty, and base things of the World, and things which are despised hath God chosen, yea, and things that are not, to bring to nought the things that are, that no flesh should glory in his Presence.

If so, why was this man so vain in his Imagination, that nei∣ther I nor no Quaker living could tell the meaning of those Scrip∣ture words he mentions? however, if he remain in the same be∣lief all his dayes, that neither I, nor no Quaker living, can tell the mean••ng thereof; I can tell him also, that neither he nor any of the wisest men in the World, with all their Wisdom and Schollarship, can tell the meaning of them; for they are the things of God, and none can know them but by the Spirit of God.

I will subjoyn some few Testimonies for confirmation of my Judgement in this Point; the first is that of Pharaoh's Dreams, Gen. 41. all his Magicians, Wise Men and Schollars failed, and poor Mechanick Joseph by the Spirit of God made it known.

Dan. 4.7. You may read there how the King made a large Tryal of all the Schollars and Wise M•••• of Babylon, but there it failed also. Dan. 5 you may read of the Hand-Writing that ap∣peared at Belshazer's impious Feast, who beholding it, his Coun∣tenance was changed, and he cryed out for the Astrologers, Magicians and Wise Men, here it failed also. When Christ Je∣sus was born of Mary, the Scribes, the Pharisees, the High Priests, with all their Schollarships, could not find out that he was the Saviour, but took him for a most wicked Impostor: How ••ame it then that they could not find it out, seeing that they had the Scriptures, that fore-told his coming? nay, instead of know∣ing him by their Hebrew, Greek and Latin, they persecuted him, and put him to the most shameful Death; however, many

poor illiterate Mechanicks had him revealed unto them. I might bring many Scripture-Testimonies more to my Defence, but at present do content my self with these, not doubting but such Hoops as these will make my Vessel hold Water; these fol∣lowing may be used also if need be.

Bishop Jewel, in his Book against Papists, writ about a hun∣dred years ago, said thus;

The Spirit of God is bound neither to Sharpness of Wit,* 1.27 nor to abun∣dance of Learning; oft-times the Unlearned see that which the Learned cannot see; therefore Epiphanius saith, Only to the Children of the Holy Ghost all the Scriptures are plain and clear; Flesh and Blood is not able to understand the Holy Will of God, without special Re∣velation, without the special Help and Prompting of God's ho∣ly Spirit, the Word of God is to the Reader, be he never so wise and learned, but as the Vision of a fealed Book.

William Dell,

It is only the INSPIRA∣TION of GOD that enables a Man to know the Things of God;* 1.28 and not man's Study and human Learning.

Dr. Barns Martyr, Burnt for his Faith in King Henry the eighth's dayes, saith,

That Man's Will, Reason, Wisdom, Heart, Soul, or Whatsoever thing is in man, without the Spi∣rit of God, is but the Wisdom of the Flesh.

Zwinglius,

The Scriptures are not to be under∣stood, but by that very same Spirit by which they were writ.* 1.29

Peter Martyr, that famous Italian Protestant, teacheth us,

That the Spirit is the Abettor, by which we must assure our selves for the understanding of the Scriptures;* 1.30 and that thereby we must di∣scern between the Words of Christ and the Words of a Stran∣ger.

Erasmus,

What's set forth by man's Device, may be received by Man's Wit;* 1.31 but the Thing that's set forth by the Inspiration of the Holy Ghost, requireth an Interpreter inspired with the like Spirit.

Thus, Reader, thou may'st see who abuses the first Refor∣mers, my Adversary or I; yet he calls himself a Protestant, but if he be, he is very much apostatized from the first reformed ones: and for my part, I am a Protestant in this Case with the afore-said good men.

And whereas in my Book I did give my Testimony, That none could understand the Mysteries of God's Kingdom by Human Learning, Arts or Sciences; and he hath said nothing to inva∣lid my Assertion; yet I did not say there, nor was it ever in my Heart, that Schollarship was not good in its place, (viz.) to translate any History out of one Language to another, as Hebrew to Greek, Greek to Latin, Latin to English, English to Welch, or Welch to English, &c. in these, and in Commerce with men by them that travel into strange Countries, and for trading with them, its of excellent use: But let a man be Master of never so many Languages, he cannot by them know the true Meaning of the Parable which Christ spoke, The Kingdom of God may be compared to a Mustard seed; and whoever say they can, they are in their own Eyes wise; but when they come to the Tryal, they will find it deceitful, as well as Pilate, and the Jews, and many others did. And John in his Revelations gives in his Judgment in this Case; he says, The Whore sits upon the Waters; and he says, The Waters are Tongues, Languages and Peoples.

But may some say, Who is that Whore he there speaks of?

Its plain that a Whore is one that is Adulterated from her Husband; and Christ Jesus is the Husband of the true Spouse, his Church: but many who have laid Claim to him for their Husband have adulterated from him in their Lives and Conver∣sations; and this is that Whore which would make People be∣lieve

she is an Honest Wife; she gets the Tongues, and Langua∣ges, and Peoples, and upon these (as John saith) she sits (as a Queen) and the Cry now is to all, Come out of her, my People; partake not of her Sins, lest ye partake of her Plagues.

Pilate and the Jews, who put Christ to Death, had Hebrew, Greek and Latin; for Pilat wrote a Superscription in Hebrew, Greek and Latin, and set over Christ's Head when he was Cru∣cified, and the Jews read it, and yet by these Tongues they knew not Christ.

CHAP. IV. Of his Reflection on me, calling me COOPER, &c.

IN this he spits his Malice at me as much as in any; and in∣deed, his Book savours of little else; and in this he thought to Character to Disgrace, by Reflecting upon my small Origi∣nal: but I am quite of another mind; for if this would be so to me, it would certainly be of much more to very many that I could name, were it not lest any should think I did reflect on them, who are now Persons of known Repute and Honour in the World, who had smaller Beginnings than my self: I could bring the Libeller under this Odium also, if he thinks it be any, if he be the Man he is said to be; but Revenge is none of my Way, therefore will at present reply to him of this Matter.

He's fitter to Plant Tobacco, or at b••st to mind hi•• Ax and Saw,* 1.32 the Joynter and the Adz, alias, Nedd••, the Criste and the Head-Knife, &c.

Rep. Its known to many now living, in this my Native Coun∣try wherein I live, (and it being also near the place where I was Born) that my genious from a Child did lead me to Surgery, insomuch that before I was Ten Years old, I several times over∣ran my School and Home when I heard of any ones being wounded or hurt, & used all my endeavours, then to see Fractures

and Dislocations reduc'd, and Wounds dressed, and have been so long missing, that my Parents thought they had lost me, for which I underwent severe Correction, and the troublesome Times being then, my Parents sustained great Plunder, and my Father dyed before I was Eleaven Years old, and my Mother not being then able to produce so great a Sum of Money as to set me to Chyrurgery, I betook my self to this honest & necessary Calling he upbraids me with, with several other things that in those dayes pleased my mind; yet during all this time, I lost no opportunity to inform my self in the Practice of Chyrurgery, and continued thus untill I became acquainted with an honest Friend, and good Artist in Chyrurgery, whose Name was Ri∣chard Moore of Salop, who seeing my forwardness to Chyrur∣gery, did further me in it, and brought me to Defections in Salop; the Anotomists being men of known worth in that Practice, whose Names are Dr. Needham and Dr. Hollins, who at this day are doubtless of deserved Repute in their Profes∣sions (in England) and I being then expert in Drils, and Handy in Knife and Lancet, & other Inst••uments for that purpose, I set on making a Skell ton of a mans Bones, which I on••y with the assistance of Richard Moore performed to their content, at which time they thought me fit to be Licensed the practice of Chyrur∣gery, and this is near 20. Years ago, and soon after ••••b••ing taken Prisoner to Denbigh, where I remained a Prisoner near six Years for the Testimony of Jesus, I then betook my self wholly to the Practice of Chyrurgery, and God was with me in my underta∣kings, to him be the Glory forever; and why then did not my envious Adversary to the abovesaid Instr••ments, have added tho Plaister Box and Salvatory, the Trafine and the Head Saw, the Amputation Saw, and the Catling, the Cauterv S••rring and Cathe∣ter, with many more which with Gods assistance I have used with good success, for the space of near 20. years last past (which was near thrice as long as I used those he speaks of 〈◊〉〈◊〉 to the gr••at comfort of many who had some of them, their Limbs gangrened others Fractured, others Dislocated, others desperately Woun∣ded by Gun shots, others pierced thorow with Rapiers, others with Ulcers and Fistula's, and Cancers, which I exterpated, & by Gods assistance Cured, yea, many Scores are living Monu∣ments

of Gods Mercy to this day, who were Spectacles of great misery in these respects; And as touching his R••flection and De∣traction, enviously seeking to l••ssen my Reputation in my pre∣sent Calling of Chyrurgery, is no more to me then the barking of a Dog; and though Dogs yelp at the Moon, yet they can not hinder her Light.

I bel••e••e he is Ignorant in his very Trade of quack Chy∣rurgery,* 1.33 and cannot so much as Enlighten his credulous and very adventerous Patients with the meaning of the Hip•• & Epigasto••a, the Medulla, Spinolis, and Piloras, &c.

Rep. Its possible that for all his malign Detraction, that to any whom it may concern I shall be able to give them such satisfaction, as becomes a Practitioner in Chyrurgery to do, having for at least 20. Years of great Industry informed my self in Anatomy, especi∣ally that part of it that belongs to a Chyrurgeon (viz.) of knowing the Structure and Scituation of mans Body, and not only so, but have with painful endeavours inform'd my s••lf of the best Authors with the Nature of the Humours, Spi••its and Ferments, and of their Co-opperation in the Bodies of men, neither have I rested here, but have acquainted my self with both antient and modern Institutions, and the Aphorisms (& Observation) of worthy men; but what my attainments are in these particulars, I think not fit to be mentioned here, nor was it ever in my Heart to have said thus much, had it not been a force put upon me; however this I hope I alwayes shall be ready, while God enab••es me (as I have been hitherto) when called upon to serve my Country, according to my ability, not only in saying, but doing also, and there is no mark of disgrace which my Adversary would Characterize me by, to disgrace me with but I would as freely serve my Country now therein as ever, were I not able to serve them in a better capaci∣ty. I could, if it were needful, bring many Testimonies of fa∣mous men in the practise of Chyrurgery, who were first bred up Mechanicks, as Pereas, Fellix, Worteus, Carranus, Fellopius, Spi∣gellius, Hilldanus and Aquepandente; nay, Leonard Phycrebeate, a very famous Man, sayes, Its necessary for Youth to be so bred up, his Reason is, ••t will make them more handy and dexterous in the ma∣nuel Opperations of Chyrurgery.

Libeller, in pag. 27. calls me Lay-Preacher, and bids me

call my self a Lyar and Fool, for when, said he, did any true Mi∣nister of the Church of England make any fawning Addresses to Richard Cromwell, or bemone the Death of Oliver.

Rep. What I said there concerning the Priests is certainly true; for I said some of the Priests bemoned the Death of Oli∣ver, and in their Addresses to Richard, compared Oliver to Mo∣ses, and Richard to Joshuah, &c. it therefore had become him to read the Priests Addresses, before he had charged me with Lyar and Fool, and did it not at this time look too like Revenge, which is none of my way. I have a Sheet in readiness that I could have produced to my defence, which if a force be put upon me may come forth, which will shew them in their Colours, and fur∣ther clear the point; and for my part I heartily wish we may hear no more of this, except we hear it and see it in the Pene∣tential Confession of the Offenders.

And although I be a Lay-man, as he calls me, yet I have a Testimony to bear for God in this day and time; and since he would exclude such, what makes him believe the antient Qua∣kers, who were Lay-men, Exod. 3.1. Moses was a Keeper of Sheep; and was it not this Lay-man and Quaker that gave re∣cord how God created Man in the Beginning, and the World, and all therein? and did not this Lay-man give Testimony of the Flood destroying the old World, and of Noah's being saved in the Ark, with much more of the Work of God for the D••liverance of his People, both Patriarchs and Pro∣phets, &c. as may at large be read in his books? And was not David a Keeper of Sheep, 2 Sam. 7.8. I took thee from the Sheep-coats, 1 Sam. 24.3. Saul came to the Sheep-coats after Da∣vid, 1 Kings 19.19. Elisha was a Plow-man. Amos 3.4. A∣mos was a Herds-man. Mat. 4.18. Simon Peter, and Andrew his Brother were Fishers. John 21. Simon Peter said, I go a Fishing; they that were with him, said, We go with thee. John ••1.3. He expresse•• himself after the same manner.

Now you may see how these Preache••••, after they had been preaching to the Nations, Mat. 10, they fell to their Nets again; and I hope the Libeller dare not say, but that they were rightly ordained to their Ministry; yet we see that their way of Live∣lihood

was thei•• Fishing-trade, and not to usurp Authority over the people; nor were they Incombants to any Places nor inducted to any Benefice with Right to Tythes of One hundred, or Two Hundred, or Three Hundred a Year, more or less. Now if Peter or John should have come in their Fishers Coats to preach the Gospel in our days, would not the Libeller abuse them, think ye, and bid them mind their Nets and their Fishing-trade, and call them Lay-Preachers, and scoff at their Fisher's Coats, especially knowing them to be illiterate men? & did not the great Schollars, (who had the Hebrew, Greek and Latin in those days) in Derision call Christ a Carpenter's Son, and Blasphemer, and Devil? thus their Tongues and Languages deceived them; for they knew him not with all these Tongues, Acts 18.3. Were not Paul, and Pricilla and Aquilla Tent makers? and were not these true Preachers? sure they were. So all people that are spi∣ritually awakened may see, how that God in the time of the Prophets and Apostles made choice of Lay-men (as my Adversary hi•• stile is) to be his Minist••rs: but it may be the Libeller thinks that now the Case is alter'd, and that God hath changed his mind from Lay-men to Schollars only; if not, why are Lay-men ex∣cluded now adays? is no•• thi•• to limit the Holy One of Israel? who will not be limitted, but is now risen in his Power in a poor and despised Remnant, to whom he hath made known a heavenly Principle, w••••ch is the Spirit and Light of Christ Jesus, God's A∣nointed, the Second Adam, who is made a Quickening Spirit (as saith the Apostle) in man; and thi•• was it I bore Testimony to in my Book, and its not fe lo de se to deny all outward Teaching, (in the days of the Gospel) that springs not from Christ Jesus, the A∣nointed of God, who is enjoyed within by the true Christians in this Age, as was by such in former Ages. Glory to the Lord God for the same. Christ saith, God is a Spirit, and they who VVor∣ship him, they must worship him in the Spirit and in the Truth.

And this spirit is the true Teacher, which we have believed in, & this is he whom God hath anointed to preach good Tidings to the Poor, even Christ Jesus in his Children; this is he whom God has sent to bind up the broken-hearted, and to proclaim Li∣berty to the Captives, and the opening of the Prison to those

that are bound, and to proclaim the Acceptable Year of the Lord, and the Day of the Vengeance of our God to all that oppose the Appearance of his Son; yea, and to comfort all that truly mourn for Sin; yea, and to appoint to all that mourn in Sion, to give to them Beauty for Ashes, and the Oyl of Joy for mourning, and the Garment of Praise for the Spirit of Heaviness, that they may be called Trees of Righteousness, the planting of the Lord.

The Conclusion to the Welch.

Y cymry anwyl cynor yr apostol oedd at bawb yddynt brofi••pob peth a glynu wrth y peth sydda, ag nid wgf yn disyfy dim yngwaneg genych: agos gwnei di velly yn dy gydwybod a cymo an∣wyl a cei di wir far no ba wreiddin y doeth lythur ar atebwr.

T. W.

An Epistle to my dear Friends, the People in Derision called Quakers.

MY Everl••stingly Endeared and Beloved Friends, my Soul in a deep sense of the great Love of God, and of the Mercy of the meek and lowly Jesus, doth dearly salute you all, heartily desiring, that both you and I may spend all the little re∣mainder of our time with bowed down Souls, in holy Obedience to the holy Precep••s of the Immaculate Lamb who lives forever, who is now risen in Power and great Glory, and hath revealed his own ever∣lasting Arm of Power to lead us out of Captivity and Bondage, and hath given every one of us in measure of his blessed eternal Spirit to be our Guide and Conducter to that blessed Inheritance prepared for us before the World began. Therefore, my dear Friends, wait diligently, and give Obedience to the pure and holy Motions of the divine Light, Life, Power & Spirit of God

and Christ in you, for the Testimony of Jesus is upon record, Rom. 8.14. that they that are led by the Spirit of God, are the Children of God. And I desire all the Young-convinced, who have not yet known what it is to wade through the many Tribul••tions, Not to be daunted with the Vapours of any Goliah, or Envious Enemy; and let none in the least think much at this kind of Treatment, which I and my dear Brethren have met with from this and many other Angry Adversaries; but keep your Eye to Christ Jesus, who is our Patern, who said, Learn of me, for I am meek & lowly in Heart: And forever blessed be his Name, I can in truth bear this Testimony, That I have learnt to forgive Enemies, to bless them that curse me, and to pray for them that despightfully use me and persecute me. And although the Libeller hath employ∣ed his learning, his wit and parts most horridly and despightfully to abuse you above most that ever I read, yet do I from my Heart desire the Lord, if it be his Will, to forgive him; and though I have resented his ill behaviour to me and you, and the blessed Truch with just Rebuke, and must do yet again (if the Lord will) if Cause be given; yet it is in the Love of God, and in the innocent Nature of his Son.

And dear Friends, Its the desire of my Soul, that every one of you may be true Witnesses that this Love of God do always predominate in your hearts towards your Enemies; for nothing hath happened to us, but what hath abundantly more happened to our Lord himself; For his Visage was marred more than any man's, and his Form more than the Sons of men; he hath no Form nor Com∣liness in him; he was despised and rejected of men; a Man of Sor∣rows and acquainted with Grief: surely he hath born our Griefs, and carried our Sorrows; he was wounded for our Transgressions; he was bruised for our Iniquities; the Chastizement of our Peace was upon him, and by his Stripes were we healed: all we, like Sheep, have gone astray, we have turned every one to his own Way, and the Lord laid on him the Iniquity of us all; he was oppressed, he was afflicted, yet he opened not his Mouth; he was brought as a Lamb to the Slaughter, and as a Sheep before the Shearer, dumb, so he opened not his Mouth; he was taken from Prison and from Judg∣ment; who shall declare his Generation! he was cut off out of the

Land of the Living, and for our Transgression was he stricken. Oh! dear Friends, how can we but be overcome with such Love as this! for it hath none to compare to it: Oh, that it may be im∣printed in every one of our Hearts with so large a Character, that our great Enemies may be perswaded that the Love of God dwells abundantly in our Hearts, both towards Priests and Peo∣ple, Professors and Prophane; and that which we desire for them is, that they also may partake of the same Love of God, which Love will destroy Enmity and Discord, and take away the ground of war and strife, yea the very ground of all plotting & contriving hurt to any, either high or low: and this, dear Friends, I know you have receiv'd, and it is the most blessed Treasure; for as every one holds it fast, they shall know it to be a Bond of Peace, even the Peace of God, which by his Son Christ Jesus is given unto us, which as we abide faithful in his blessed Truth, shall never be taken away from us. So in a living Sence of this undefiled Love of God do I dearly salute you all, where this may come, who am your Brother in the Fellowship of the Gospel of Peace, who am known to the World by the Name

Thomas Wynne.

Caerwis, the 1st Day of the 11th Moneth, 1678.

Notes

• * 1.1

  The Libeller, page 4.
• * 1.2

  The Libeller, pag. 4.
• * 1.3

  Libeller, p. 4.
• * 1.4

  Libeller, p. 5.
• * 1.5

  Libeller p. 5.
• * 1.6

  Libeller, p. 10.
• * 1.7

  Libeller, p. 6.
• * 1.8

  Libeller, p. 6.
• * 1.9

  Libel. p. 7.
• * 1.10

  Libel, p. 7.
• * 1.11

  Euseb. Eccles. Hist. lib. 4. cap. 14.
• * 1.12

  Book Mart. vol. 1. p 554. to 558
• * 1.13

  Book Mart v. 1, p. 701.
• * 1.14

  Book Mart. vol 3. pag. 510.911.
• * 1.15

  Marol. Hist. p. 217, 218.
• * 1.16

  Libeller, pag 9▪
• * 1.17

  Li••eller, pag 24.
• * 1.18

  Libeller,
• * 1.19

  ••ad. Lib. 26.
• * 1.20

  Ex. in Bad. 663, &c.
• * 1.21

  Book Mart.
• * 1.22

  Acts, Men. p. 69.
• * 1.23

  Acts & Mon. pag. 605.
• * 1.24

  Book Mart.
• * 1.25

  Rueas Silvi in his Bohem. Hi∣story.
• * 1.26

  Libeller, p. 26.
• * 1.27

  Bishop ••ewel against Hard. p. 532.534.
• * 1.28

  William Dell confut Sims. p. 114, 115, 116, 117.
• * 1.29

  Tom 3. fol. 160.
• * 1.30

  Peter Mart. ch. 6.
• * 1.31

  Eras. on 1 Pet. 1.19 ibid. or 1 Cor. 2.
• * 1.32

  Libeller, pag. 20.
• * 1.33

  Li••eller, pag. 2••.