many c. I say when thou seest this their erroneous Princiciple and considers that they reckon none Believers but themselves thou wilt begin to see a necessity for a Testimony to be born against them tho' they rail and rave because thereof like their Predecessor Mr. Harding I say when these erroneous Principles and the Consequences of them come to thy view thou mayest then consider whether I have been vainly contentious yea or nay I know if thou wilt observe G. Whitehead and his Brethrens Advice they would like their Elder Sister have thee Read but one side burn and consume such Books as rip up their Errors for Errour loves obscurity they would have you believe as the Church viz. as they believe without any farther Examination and to pin your Faith on their Sleeves But if you obey then know that you are upon the Borders of Rome let their pretences for their direction and yours for your blind Obedience be never so fairly gilded and curiously painted And therefore I beseech thee and that for thy Souls sake search thou the Scriptures as Christ biddeth thee Learn to know the Will of God as St. Paul himself adviseth thee have pleasure in God's holy Word as the Prophet David warneth thee and thou shalt never be deceived But be able to try all things and inclined to hold fast that which is good Which that we may all do is the Desire and Prayer of thy Faithful Monitor MILDEN-HALL January 12. 1691. Fran. Bugg New Rome UNMASK'D AND HER Foundation Shaken c. CHAP. I. Shewing that the forsaking the Quakers is no errour from the Articles of the Christian Faith AS a Preface to what I have set forth from their own Writings to be their Principles I think it needful to incert the Terms upon which I offered to dispute with them in order to prove them erroneous and the rather because I took them out of Edward Burough's Epistle in the Front of his Works which they printed in Folio and in the Works of G. Fox his Great Mist c. which I also left with the Quakers at their publick Meeting in Milden-Hall November 22. 1691. referring them to Book and Page out of which I collected their said Principles giving them a Months time to appear in their defence that so neither for want of time nor yet the knowledge of the Books they might plead a surprize or that they had not fair dealing c. I also then did signifie to them that if they did not appear in their Vindication I should print them All this like a fair Antagonist I have done leaving them without Excuse And so gladly would we be made manifest to all the World (a.) Deceit for if so you would have met and not declined a dispute that we may freely and chearfully 4 10 20 30 more or fewer of us give as many of the wisest and ablest of the Priests and Professors A Meeting for dispute (b.) A very sham your declining the dispute hath discovered you at every place in England (c.) If so why then at Milden-hall at what time and for what continuance as they shall ascribe and consent unto And to dispute and controvert between us and them any such thing and eveâ—y such particular (d.) Are not the following particulars of Moment for you to make out if you can work a Miracle as shall be objected That by such dispute and opening of such causes objected Full and Real and total satisfaction may be given to the whole Nation and every particular Member therein (e.) If you indeed meant as you make shew of in your boasting why did you not appear and answer my challenge defend your selves your Tenents and Principles otherwise let the Priests and Professors or any of them Object what they can against us in our Principle Faith Practice and our whole Religion (f.) That 's a grand lye spoken in deep Hypocrisie for your guilty Conscisciences will not suffer you to meet And they shall have free liberty to give Proof and Reason for what they affirm and alledge and upon this race will ingage with them and with any of our Enemies (h.) Another lye spoken in Hypocrisie or what Sect and Profession soever to the intent only that Truth may be manifest (g.) What a plain Evasion is this I know not what mental Reservation they had or could have and imbraced and Deceipt and Error discorded and denyed And let such whether them or us that cannot prove our selves to be the true Church of Christ nor of the true worship and true Religion but 't is found to be in the errour and out of the Truth let such deny their Religion and Church and Renounce their Faith and confess to all the World under their hands that they are and have been deceived and freely upon these Issues and Conditions we will joyn Tryal with them let them appoint Time and Place What are you not ashamed Did I not appoint time and place according to your own Conditions and Proposals this is as Hypocritical as G. Whitehead's seinged Prayer in his Book Judgment fixed p. 356 357. and profer Terms at their own pleasure c. These Proposals of theirs having a fair countenance I carried them read them and the Principles as I have observ'd which were as follows And because they shall have no occasion to complain of any wrong I shall in this Column set down their own words verbatim out of their own Books quoting Book and Page In this Column I set forth their Principles unmask'd in their Native Complexion that they as in a glass may behold their own Tenets and others beholding them may be caution'd to be aware of them 1. The Quakers Books 1. Geo. Fox his great Myst p. 89. c. being charged that they pretended to a high pitch of discerning of Knowing who are Saints Devils c. made Answer Here thou hast shewed that the Quakers have a Spirit given to them beyond all the Fore-fathers which we do witness since the days of the Apostles in the Apostacy And they can discern who are Saints who are Devils and who are Apostates without speaking ever a Word 1. The Quakers Principles 1. We have a Spirit given to us beyond all the Fore-fathers since the Apostles days And we know and can discern who are Saints who are Apostates and who are Devils without speaking ever a Word 2. The Quakers Books 2. Judas and the Jews p. 58. We need none to give us discerning or Judgment Christ hath furnish'd us already and doth in all occasions 2. The Quakers Principles 2. We need none to give us discerning or Judgment Christ hath furnish'd us already and doth in all occasions 3. The Quakers Books 3. A Question to the Professors p. 33. viz. Now the Scriptures do expresly distinguish between Christ and the raiment which He wore between Him that came and the Body in which He came between the substance
but in this next let him acknowledge hat he hath made such Confession as craved such Pardon If he should say he did or that it is their practice his People would witness against him as a Lyer for upon their principles of Perfection and Infallibility it is impossible for him or them to make such a Confession and ask such Pardon since the year 1654 when he came forth in the Ministry as he pretends and then he says something Again VVhen the Author of the Book The Qua. Volumn c. recits part of their own Declaration viz. We have chosen the Son of God to be our King and he hath chosen us to be his People and he might command Thousands and Ten Thousand of his Servants at this day to Fight in his Cause He might lead them forth and bring them in and give them Victory over all their Enemies and turn His Hand upon their Persecutors neither can we yet believe that He will make use of us in that way Tho it be his only Right to Rule in all Nations and our Heirship to Possess the utmost parts of the Earth but for the present we are given up to bear and suffer all things for His Name sake Which is a plain Demonstration that when they gave forth that Declaration they did not know but God would make use of them in that way though they did not as yet believe he would but that for the Present they were given up to suffer c. Oh but says G. W. this Particle Yet is not rightly Construed they have put ad huc for tamen when 't is as plain as Possibly it can that according to our usual Dialect and according to the Grammatical sense too that the word yet relates to time and ought not to be rendered tamen viz. Nevertheless as is more evidently made appear in a Printed Letter to E. S. Esq Stiled Some Remarks c. p. 4. to which I refer the Reader Well might Christ say Woe be to you Scribes and Pharises and Hypocrites which strain at a Gnat and swallow a Camiel Mat. 23. For they have taught their People to be so stiff and Stout * I once was one of them but I thank God I am escaped their Snar and perceive their Juggles and do now abhor their deep Hypocrisie c. as that they will not pay their Assestments to the Trained Soldiers and that under a pretence that it is not lawful to use nor yet to contribute towards the use of a Carnal Weapon And yet at the same time they have and can pay to the Royal Aide Tax and that of carrying on the War against the Dutch and carrying on the War against the French As if it was not as great an evil to pay towards an actual Offensive War as to pay towards the sending out our Trained Solders for the Defence of our Nation Not granting either to be an evil when there is just cause for it But I mention this to shew how our Pharises Strains at a Gnat and Swallows a Camiel For of the Two an Offensive War is not so necessary as a Defensive War Good Reader These are the People that exalt themselves above all other Professors whatever reckoning all save themselves to be of the World out of the Truth Heathens Apostates and without the Poale of the Church and themselves the only People of God and that they and they only are in the Truth and for distinguishing themselves from others they have taken up some singular Observations as saying thou not you to a single Person calling no Man Mr. but John Thomas William c. and the like not that I thank you for any kindness but I receive thy Love not carrying the Feet but the Head foremost of their Dead they condemn the Courtesie of putting of the Hatt to any others though of their Apprentices they exact it to themselves * This Piece of Hypocrisie I testifyed against more then 16 Years since which was before S. Cater and I did differ about his fine by Letter to their then Yearly Meetings In short they affected singularity in most things that are Customary in England how Innocent soever now I would ask my Reader what of real Vertue or singular Goodness is in these things suppose the whole world did observe them would they be at all the better for it However by these things they have cut off all others how Religious and Sincere soever Read the Quakers Unmasked c. p. 26. And there you shall see that their great Prophet G. Fox believed himself to be in a State beyond the First Adam that fell and in the State of the Second Adam that never fell that his very Marriage was above the State of the First Adam in his Innocency In the State of the Second Adam that never fell and that he never fell nor changed That he had Power to bind and loose whom he pleased and much to the same purpose The next thing I shall observe to the Reader is whereas they have often Called Printed and Exposed me a Contentious Apostate a Self condemned Apostate c. That I have endeavoured to avoid Contention and that I am not what they represent me I must devide these Two charges viz. Contentions from a Self condemned Person which last I Reserve to speak more fully to in the body of the Book since 't is only a finer and softer word for a Heretick and therefore though at present they have not power to do much mischief yet they have Malice they have Envy they have False Glossings they have the Art of Forgery they can Invert Pervert VVrest Amuse and Abuse their Reader And by keeping behind the Curtain they can mislead wise Men for they have their Evasions their Equivocations their Mental Reservations viz. Only let forth so much at a time as that the unwary Reader would take them to be plain simple and well meaning and that they had no Skill in the Art of Juggling But if you mark well what I say you shall find that they can pretend to meet to Dispute their Opposers Priests or Professors and for that Reason too that Truth may be manifest and Error denyed disowned and rejected But behold they mean no such thing it is far from their Intention as anon will appear they can call all the Doctors and Schollers in Europe out of their Holes Dens c. As if they themselves were ready to come forth into the Field with their Slings and Stones and Bags but alas t is but like the Jugglers striking up his Sleeves and making bare his Arms. And the like I say tis what they never mean for 't is impossible to get them out of their Holes Dens and Lurking places where they lye Skulking to deceive the People Thus Reader you see they have got the Papists Tools and Implements I know of nothing wanting but the Law on their Side and therefore I am concerned to Vindicate my Christian
Goods was Distrained yet not a Penny worth sold and he kept this Ten Pound and never returned it and yet this is not all but in their Quarterly Book it was not long since Recorded as a Suffering Such Cheats there are amongst them and Thirty Pounds at a time for Writing five or six Sheets of Paper Fifty Pound per Annum for Clarks Wages as standing yearly Sallery and Twelve Pence for Writing a Marriage Certificate of Ten or Twelve Lines sometimes your people might publish their Intentions of Marriage at the Market-Cross or before a Magistrate if they were free so that here is Ambo-dexter indeed sometimes Liberty and by and by its taken away again by these Infallible Legislators so that when all comes to all it s no Body knows what but the Leading Quakers are all in all tot quot omnis Thus the Quakers Priests who talk for self Is fangling talk against it self ' Gainst Truth a prate a pitious preachment That can't make good its own Impeachment As Penn 's and VVhitehead 's Doctrine do Who heeds not well which way they go Fox and Sam. Cater dances round And round again in th' self same ground It staggers to and fro and reels Skips up and down and runs on wheels Starts aside like some broken Bow Crosses Christ like Cris-cross in the row Who so can feel in it may feel As 't were a wheel within a wheel A net gin trap a snare's in 't A whirlpool gulf a bottomless pit Wind dusk husk chaff no stable steeple A tale that takes unstable people A toy a cloud mist smoke a fog Right Quakerism yea a quavering bog A quick sand a quagmire that sucks Who 's in 't his feet out-seldom plucks Himself who 's in get seldom out It 's self's more seldom in than out It flutters like some night-blind batt Now here now there this way now that Now it is one thing then another And now and then nor t 'one nor t'other Sometimes it 's this sometimes it 's that Sometimes it 's this and this and that Sometimes it 's either this or that Sometimes 't is neither this nor that Now this not t'other anon it 's either Then by-and-by both both and neither One while it looks like so not no Another while like no not so One way it seems or so or no Another way nor no nor so Some way it shews both so and no So 't is a mere endless no and so Postscript To write no more I long since did intend But none but God knows now when I shall end For still I find when I think all is done As much to write as when I first begun Jan. 1. 1686. Fra. Bugg Reader I have transcribed the more of this former Book of mine Intituled The Quakers detected and their Errors confuted c. by reason George Whitehead in his Book styled The Contentious Apostate c. recites the first Point then under Consideration which was How I came to be a Member of their Society But the second Point under Consideration which was How I came to see and perceive their Apostacy and leave them And the third Point under Consideration which was How and by what means I came to have satisfaction in going to the Publick I say these two last Points G. W. takes no notice of For I having in the first Point acknowledged what I then apprehended he represents it as if I was of the same Judgment when I went to the Publick for if that be not his intent he speaks in the Air and to no purpose Now if I at the time of my going to Church was in the belief that the Quakers were in the true Faith true Worship spiritual Testimony attended with that Simplicity c. which I in 86. thought them to be in as I did in 1660 c. Then I grant I had gone self-condemned because I had acted contrary to my belief But to answer that so long as I had those thoughts I kept to them nay longer But when I went to the publick that part of my Book now recited shews my mind sufficiently and my judgment concerning them to which I refer the Reader Obj. Well but still George seems to object that I did once own them to have been the true Church and therefore to leave them is SELF-CONDEMNED APOSTACY Answ I marvel G. W. should think that to be Apostacy for if that be sound Arguing then I will prove most of the Ancient Quakers self condemned Apostates since they have separated from the Church of England or some other Protestant Churches which they once owned to be a true Church And to confirm this my opinion and judgment I will produce a good Author in my Esteem whatever he be in G. W.'s and that is Archbishop Cranmer that Innocent Martyr whose life is worthy to be had in Imitation by all English Protestants for he was the principal Instrument under GOD and the King that threw off the Popes yoke of Supremacy c. Foxes Acts and Mon. p. 1488. Well let us hear what he says In the beginning the Church of Rome taught a pure and sound Doctrine But after the Church of Rome fell into a new Doctrine of Transubstantiation I marvel that any man would allow it if they knew what it is But whatsoever they bear the people in hand that which they write in their Books have neither truth nor comfort Now George was this Martyr a self-condemned Apostate let me have your opinion in your next He said as much in commendation of the Roman Church as I ever said of yours and by the way I believe upon better grounds For I must tell you I am not of the same mind I was in in 1686. concerning you in the beginning since I have of late examined your ancient Errors and observed the consequences of them but of that more anon I say was this Arch-bishop an Apostate for that he owns she was once a true Church And yet he separated from her and says there is neither truth nor comfort in their Books though perhaps she pretended like her youngest Daughter See your 6 principle that she gave forth her Papers and Printed Books from the eternal and immediate Spirit of GOD and that they were of greater Authority than the Scriptures yet you hear Dr. Cranmers opinion that there is neither truth nor comfort in their Books And I am of the same opinion concerning most of yours and do as much marvel that the people will allow your Books many of them at least which you pretend to be of such Authority so immediately given forth by GOD's holy Spirit when they are filled much with nonsense lyes forgeries false doctrine blasphemies yea I do as much wonder at your People Defence of the Apology of the Church of England p. 460 461. as this good Man did at the Papists your Ancestors since the Papists could not be worse And if you will see the 460 and 461 Pages in the
Defence of the Apology of the Church of England you will find Bishop Jewel of Archbishop Cranmer's Judgment c. Obj. But G. W. in his Book styled The Contentious Apostate c. p. 17. argues a little learnedly viz. But Francis Bugg is fallen back-sliden and apostaliz'd from his Testimony which he bore amongst the said People THEREFORE HE is the APOSTATE and not WE So that he cannot be right now if he was right then But if he says he is now of another judgment then this is to condemn F. B's own testimony to the truth of our Doctrine and Conversation which he hath given since he turned to the Clergy and Church of England And I could not find that either F. B. or his Minister could clear him of this Dilemma if ever he was in the truth while he was among the People called Quakers or in society with them he must be in the error now in his turning back to the Priests and Church of England Answ Come George I think it is easie to clear my self from this Dilemma and to escape your Snare for tho I thought well of you in the beginning yet you abuse your Reader to make him believe and think I thought so well of you in 86 No far was such a thing from me Viz. The Quakers Detected c. as may very well be seen by what I have herein incerted of THAT Book which you boast so much of for my Testimony of you INDEED I must say I had in 86. better thoughts of you with respect to your beginning than I now have and if by reason of them good thoughts I had of you I was in an Error as if it will do you any good I will tell you I was yet this doth not render me an Apostate for if so you will make all the Martyrs and Protestants that had ever any good thnughts of the Romish Church APOSTATES then you will be Rome indeed and she ought to give you the right hand of Fellowship But I would hope you are not gotten so far as yet tho I think you are marching on apace for she accounts all Apostates and Hereticks that are not of her Faith And truly you do little less in that you charge me to be A SELF-CONDEMNED APOSTATE for that I gave my charitable opinion of you in the beginning If you were not what you then pretended to be as I now believe you were not I was then the more mistaken and in the greater Error all this I grant But who was in the fault you or I I am sure you ought to have been sincere humble and meek as I took you to be and the fault was yours if you were not so and the more you make People believe you to be what in reality you are not the more you will have to answer for And if I was in an Error in taking you to be what you were not even so was Martin Luther who was a zealous Fryer who said * Foxes Acts and Monum p. 410. If the Lord refused not to have Testimony given against his Doctrine how much more I that am but vile Corruption and can do nothing but err c. Here you see that if I was in an Error a better Man than either G. W. or F. B. does not think himself too good to own he was in an Error And that it may still appear that good Men have been mistaken in and by the cunning crafty Papists as much as I was in your fair Pretences and smooth DEMURE Carriage as if you could not hurt a Worm when the poyson of Asps was under your Tongue I will produce one Instance more and then proceed to shew more Reasons why the forsaking you is no Apostacy from the Christian Faith I am said Hugh Latimer that laborious Preacher and blessed Martyr Ignorant of things which I trust hereafter to know as I do now know things Foxes Acts and Monum p. 1325. Humility indeed In which I have been Ignorant heretofore Ever learn and ever to be learned to profit with learning I thought in times past that the Pope was Christs Vicar had been Lord of all the World as Christ is so that if he should have deprived the King of his Crown it had been enough for he could do no wrong Now I think otherwise and I thought in time past that and if I had been a Fryer in a Coul I could not have been damned nor afraid of Death and by occasion of the same I have been minded many times to have been a Fryer Namely when I was sore sick and diseased and now I abhor my superstitious Foolishness It were too long to tell you what blindness I have been in and how long it were e're I could forsake such Folly and thus far Humble Latimer Come G. W. What do you think was Hugh Latimer right when he was amongst the Papists or right when he gave this plain Testimony against them You will say he could not be right then if right now but if right now he could not be right then Now I will not say but he was in an error in being so zealous for rhe Popish way but yet thus far I will venture to go on the Martyr's side that he was right in his intention and in Sincerity when he was thus deluded by the crafty Frier's carriage but they being so subtile and crafty that we see this worthy-learned Preacher was carried away viz. with the â—eaven of the Pharisees for possibly they said THEE and THOV possibly they did not wear LACE possibly they pretended to preach FREELY nnd pretended many fair things but when Hugh Latimer once saw their Craft and Subtilty and that there was nothing but Self-Ends and Self-Righteousness in the bottom then he soon left them But for his pains they called him Heretick and Self condemned Apostate Contentious Apostate And had this young Harlot power I have reason to expect the same Fate Come G. W. and the rest of your infallible Tribe who pretend you have a Spirit given to you beyond all the Forefathers indeed if you had said contrary to all the Forefathers you had spoken truth to purpose for here you may see the blessed Martyrs Men of Parts of Learning of Sincerity Integrity and such Christian Courage as the flames of Fire nor all the Taunts Reproaches and Slanders of your Predecessors were able to cast or inflict upon them could not daunt nor discourage them yet such was their Humility that they acknowledged themselves ignorant of some things which in time they did hope and trust to know and modestly said they did they trust know some things which formerly they were altogether ignorant of yea that they once had as erronious opinion of the Pope as John Blackling Josiah Coale Solomon Eccles John Audland and their Brethren had of George Fox But you see their humble acknowledgment of their superstitious opinion and that it was a long time ere they could forsake such Folly
to be passed over with silence yea and such a thing as I do hereby challenge G. W. to give me one Instance in all the Religious Controversies extant amongst all that profess Christianity the Papists and Quakers only excepted that ever a Man 's own Wives Testimony was brought against him publickly in Print That the Quakers do practise it I grant when it is for Holy Church or as they term it for the Truth 's sake For let this be noted where the Papists say they act for the Church and for Holy Church c. There the Quakers frequently say for Truth 's sake for the Honour of Truth And that if any own them they own Truth if any write against them they then are reputed or write against Truth And on this foot and bottom what ever is said or done in favour or against this People 't is construed to be done for or against Truth And upon this foot doubtless do they in their blind zeal follow the steps of the Jesuits whose great business is to divide Families Kingdoms and Nations to set Wise against her Husband and Husband against the Wife c. which in the Passage before cited must be their design or else they would never publish my Wives Testimony in Print against me for my writing against them c. which as it is their Practice so it harmonizes ONLY with the Practice of the Papists so on the other hand it is against express Scriptures the Practice of the Primitive Christians and Blessed Martyrs as anon I shall GOD permitting make appear First That it is their Practice I prove from the Practice of John Feild c. who published Mr. Crisp's Wives Testimony against her Marriage with her Husband by a Public Minister according to Law about 18 Years after they had been so married See the 5th Part of Babels Builders unmaskt p. 9 10 c. John Feild * One of the Preachers of the FOXONIAN PARTY goes on says T. C. Inquisitor like and asks Why did thy Wife condemn your Marriage But may not those that pretend to sell Pardons and pray Souls out of Purgatory your Brethren say That if their Prayers and Pardons be not effectual why have and do so many give so much money for them If a Woman gives all she hath to have her Husband out of Purgatory an effectual proof of the worth of the Popes Pardons But to answer this busie Inquisitor John Field Take a View if your Brethren all the wicked Crew of Confessors that belong to your ELDER SISTER ROME and see how many of them to whom Confession is made that will so many Years after divulge it in Print For if any such Monsters be amongst the Romish Priests they be accounted very abominable And so much higher as your Pretentions be beyond theirs the greater is the aggravation of your baseness And I fear the wicked ONE was so great with you to instigate you to the publication of this in hopes thereby to make a DIFFERENCE BETWEEN VS viz. my Wife and me that so you might have your desires on us some of George Fox's Reformado's having said None thrive or prosper that speak against him But I bless GOD I fear not G. Fox's whole Black Guard of Lyers J. Feild R. Richardson Chr. Taylor c. Reader here I have shewed that it is their Practice And this is enough together with my Case to shew that they follow the steps of the Jesuits T. Crisps's Case is full and plain against them I shall next proceed to shew that this their Practice is contrary to the Scriptures for it is said Numb 30.13 Numb 30 13 14. But if her Husband disallowed them the same day that he heard them nothing that proceeded out of her lips concerning her vows or concerning her bonds shall stand in effect for her Husband hath disallowed them and the Lord will forgive her See ver 14. So every vow and every oath or bond made to humble the Soul her Husband may establish it or her Husband may break it c. By which 't is apparent that GOD hath placed the headship in Man and given him the Dominion over his Wife And yet contrary to Scripture * For they know that I did disallow of her Testimony the day I heard it and contrary to the Practice of the Primitive Christians and Protestant Martyrs you have exposed her Testimony against her Head and Husband which admits of no other Construction but to make a difference between Man and Wife as Mr. Crisp well understood you in his Case Secondly I shall shew that it is against the Practice of the Protestant Martyrs See William Tindall's Book intituled The Obedience of a Christian Man p. 108. After that Eve was deceived of the Serpent God said unto her Gen. 3. thy Appetite shall pertain unto thy Husband and he shall rule thee or raign over thee GOD which created the Woman knows what is in that weak Vessel W. Tindall's Works p. 108. as Peter calleth her and hath therefore put her under the obedience of her Husband 1 Pet. 3. Wives to be in subjection to their Husbands he exhorteth Wives to be in subjection unto their Husbands after the Example of Holy Women in old time which trusted in GOD And as Sarah obeyed Abraham and called him Lord which Sarah before she married was Abraham's Sister and equal with him but as soon as she was married was in subjection and became without comparison inferior for so is the Nature of Wedlock by the Ordinance of God Paul saith Ephes 5. Wives submit your selves unto your own Husbands as unto the LORD for the Husband is the Wives Head even as Christ is the HEAD of the Congregation therefore as the Congregation is in subjection to Christ likewise let the Wives be in subjection to their Husbands in all things let the Woman therefore fear her Husband as Paul saith in the said place c. Thus I have shew'd both by Moses's Writings and the Apostles Writings and by the Judgment of William Tindall that worthy Protestant Martyr that as Women should be in subjection so are their Sayings concluded by the Authority which GOD hath given their Husbands over them Now hear his Opinion of the Practice and Principles of the Papists and their Politics * The Jesuits and Quakers practice agree in one who had laid by reading the Scriptures in their Churches as the Quakers have done pretend to be infallible in their Councels as the Quakers do Pray hear the Martyr what he says farther viz. On the other side I have saith William Tindall †Pag. 180. also uttered the Wickedness of the Spirituality the Falseness of the Bishops and Jugling of the Pope And how they have disguised themselves borrowing some of their Pomp of the Jews and some of the Gentiles and have with subtle Wiles turned the obedience that should be given to God's Ordinance Marriage unto themselves * So do the Quakers who
that they would not let them come within their Houses * * They were the wiser for they and their Offspring do more hurt than good commonly If the Maid be a wise Woman and of Age to dispose of herself she will not let any of our Preachers meddle with her Concerns of choosing a Husband for her that is none of their business * * That is very true but they will have a Hand in it for the most part and if they be not pleased or any other self Interest sway them they will as certainly break it and do mischief as ever the Jesuits did this many are witnesses of S. B. for one and Jonathan Lamball another cum multis aliis They should ONLY meddle with their own business and let honest Friends make their choice themselves We have no Law nor Custom among us for such as defame or obstruct lawful Marriages the Church of England is honester upon that account than we they make such as obstruct or defame Marriages either to make good their Charge or to make sufficient Satisfaction to the Parties wronged c. Thus Reader you see that there hath been Testimony after Testimony both publick and private against these PVRSMONGERS and COMMON BANCKERS their DAGON and great Idol against their Reckoning such the best Christians who brought in most MONEY into their BANCK against this private way of their maintaining their Ministers Their Cabinet counsel is disclosed whilst they exclaim against the publick Ministry as Hirelings c. as well as against their Jesuitical practice of medling with Marriages wherewithal they as this Letter very well observes have nothing to do nor seldom do any thing but mischief as also against their Popish Practice of publishing in print the Testimony of Wives against their Husbands whom GOD hath set Head over them and by whose Authority their sayings ought to be concluded Thus do they walk hand in hand with their Elder Sister having received a Spirit contrary to Moses and the Prophets Christ and his Apostles Saints and Martyrs and by it are leed into these errours And that it may more evidently appear that there hath been Publick Testimony against their Common Banks and Private Pursemongers their Dagon as the Letter rightly calls it I may transcribe a few of W. Rogers his Lines in his Poem intituled A second Scourge for G. Whitehead an Apostate Quaker c. viz. Where Pride seems no Disgrace And yet when she ROME's Sister is but call'd She winches like touch'd Horses that are gaul'd Confusion her attends next follows Woe For thus she whirls but God knows where she 'll go Who when they wanted Money to proceed The Church her Cash then did supply her need And therefore when her Cash was empty'd she Crav'd MONEY * This Dagon will fall for to serve the MINISTRY At length her Papers like to Briefs did cry For MONEY MONEY for the MINISTRY And when that Practice was dislik'd by some †Viz. The Author of the recited Letter and some others who hated their Hypocrisy in crying out against others as Hirelings when they had their Banks and Pursemongers privately c. She seem'd like one whose Downfall's near to come This Church will fall her Load will be her Guile If you oh Flock keep Purse strings fast a while When that Spring fails by her you 'l not be priz'd Usurpers then o're you you 'l see despis'd And Woes may long attend such Prating Preachers As for Preferment turn'd deceitful Teachers Fox is term'd Head yet Whitehead steers the Course Till both was scorn'd and they grew worse and worse Thus the Reader may perceive how plainly these hypocritical practices have been made appear and how their Hypocrisy hath from time to time been discovered both privately by some of their own People and still eminent amongst them only they abhor the Deceit and Falshood amongst their Teachers and Preachers and some who are justly separated from them upon a sight of their grand Errors and deep Hypocrisies amongst which was W. Rogers who hath wrote divers books against them intituled The Christian Quaker distinguished from the Apostate and Innovator c. in 5 parts bound together very eminent and serviceable in the discovery of their Intreagues to which I refer the Reader * And surely I may as wel as G. W. refers to Tho. Elwoods Antidote c. And his Brother Robert Sandilands Pamphlet and with a great deal of more Reason See his Judgment fix d p. 260. as well as to his 6th 7th and 8th parts of the Christ Quaker disting c. published singly and also to his Poem stiled A second Scourge for G. Whitehead an Apostate Quaker c. Out of which I took the foregoing Verses which did so perplex this Well-Favoured Harlot that G. W. being not able to return an Answer to it out came Thomas Elwood to his Relief and to rescue his Brother Whiteheads decaying Reputation puts forth a Book stiled Rogero Mastix c. by which instead of helping them by hiding them he told more Truth tho poor man he could not well help it things are so plain than forty of them would do See my book Bat. Rams p. 13 14 15. saying Amen to great part of what William Rogers charged them with And therfore good Reader mark well what this Tho. Elwood set forth in his book which is licensed and came forth by the Consent and Approbation of their Church and is kept in their Library viz. But that Christs Ministers should be supply'd a Here is a Confession that their Ministers are supplyed then it seems they do not go at warefare at their own Charge as you have pretended With Necessaries by the Church His Bride Is such a known and certain Truth as none Perhaps has e're oppos'd but thou alone b Yes you have frequently denyed that Ministers should have Money to supply their Necessities c. That 't is the Church's duty to supply The needful wants of all her Ministry And Truth it is too plain to be deny'd Christs Church should for Christs Ministers provide What carps thou at then William would thy Muse Plead that St. Paul did not this Priviledge use (c) No St. Paul did use that Priviledge 't is you that pretend not to use it nor that no such reward should be found amongst you for said you FREELY we have receiv'd and FREELY we give That what was lacking to him privately The Macedonian Brethren did supply Thus it appear'd the Apostle did partake Of that Provision which the Church did make Christs Ministers to furnish and their need Supply when they want MONEY to proceed (d) Then it seems you do supply them with Money to proceed then that 's enough there is no body charges you with taking Tythe if you have Money for preaching is it not as good as Tyths What Reason is there then for you to exclaim against others who do the same thing