De Christiana Libertate, OR, Liberty of Conscience Upon its true and proper grounds ASSERTED & VINDICATED. And the Mischief of Impositions, amongst the People called Quakers, Made Manifest.  
In Two Parts.  
The First, Proving, That no Prince nor State ought by Force, to Compel Men to any part of the Doctrine, Worship, or Discipline of the Gospel. By a Nameless, yet an Approved Author, etc. The Second, Showing the Inconsistency betwixt the Church-Government Erected by G. Fox, etc. and that in the Primitive Times: being Historically Treated on. To which is added, A Word of Advice to the Pencilvanians.  
By Francis Bugg.  Mat. 15.9. But in vain do they Worship me, teaching for Doctrine the Commandments and Traditons of Men. 
London, Printed for the Author, and are to be sold by Enoch Presser, at the Rose and Crown in Swithins Alley, at the East End of the Royal Exchange, 1682.   

AN EPISTLE Dedicatory TO H. N. Knight  
Honoured Friend,  
WHereas accidentally (or rather as I hope, the Event will show, providentially) I met with a small Tract Wrote many years since, but by whom, I know not, there being no name to it, Entitled, Liberty of Conscience Asserted and Vindicated, etc. being the 1st. Part of this Treatise: and having found it upon perusing, such an Eminent Piece upon that Subject (at least in my apprehension) that I thought myself obliged to Publish the same, both for the Information of the Magistracy, and such with whom the Execution of the Penal Statutes is left and committed: and also in favour of the Nonconformists in general, even of all Persuasions amongst Protestant Dissenters, who desire to live a quiet and peaceable Life under the Government, who for Conscience sake, cannot Conform to the Established Rules, Orders, Cannons, and Constitutions, and other Ceremonies of Prelatical Institution for Worship and Discipline, and yet do, and desire to live a peaceable Life in all Godliness and Honesty under the Government; in both which respects, if diligently read and perused, I am persuaded it will be of good Service and Information.  
And when I came to a Resolution to Publish the same, I thought it my Duty to Dedicate it to thyself, of whose Moderation I have had many years' Experience, & of thy Christian Charity towards such as differ from thee in some Points of Religious Matters, of which I can produce many Witnesses, to wit, all my Friends in the County of Suffolk, who lately stood Convict of Recusancy in the Exchequer, wherein thou didst not act the Part of the Proud Pharisee, who Salute their Brethren only; nor yet of the Priest, who can without any sense of Pity easily pass by, without taking any notice of the Suffering of others; nay, often times are the Cause of their Sufferings: But like the Merciful and Sympathising Samaritan, took notice of our threatened Ruin, and prevented it, etc.  
I am not unsensible, that many, yea, very many, are against Liberty of Conscience, and especially those of the Spirituality (so called) as a Thing intolerable and unsufferable, and not for the King's Interest; and their Arguments for Force and Compulsion, and Corporal Punishments to be inflicted on the Nonconformists, are not a few; insomuch as that they too much resemble proud Haman, who in his Address to King Ahasuerus, cried out in great Enmity, and said, There is a certain People scattered abroad, and dispersed amongst the People in all the Provinces of thy Kingdom, and their Laws are divers from all People, neither keep they the King's Laws; Therefore it is not for the King's profit to suffer them, etc. As in Esther, the 3d. and the 8th. And for a full Replication to all their Arguments, Either against Liberty of Conscience, and the free Exercise of it, in Matters purely Spiritual, and a Christian Forbearance, and mutual Condescension to such as differ from them in some Ceremonies & other Notions in Church-Discipline and Order, AND FOR Corporal Punishment, Impositions, and Antichristian Force upon Conscientious Dissenters for some Differences in Matters of Opinion, I refer them to the First Part of this Treatise, wherein, in my Apprehension, the Answer lies ready to all their Allegations. Thus having discharged my Duty to my Country in general, and to thee in particular, I conclude, and rest a Lover of Peace, desiring the Continuance of it in this World, and that which is to come, both for myself, Neighbours, and as many as pursue it. And Remain thy Friend in what I may or can.  
Mildenhall, the 25th. of the 12th. Mo. 1681. F. B.   

Liberty of Conscience Upon it true and proper Grounds Asserted and Vindicated. The First Part.  
AMongst all the endowments bestowed upon the Sons of men, nothing is to have a higher price and value put upon it, than that we call Conscience, because of the immediate reference it hath to the pleasing or displeasing of the great God, and those more noble concerns of a better life; and also the irresistible Influence it hath upon ourselves, to determine our well or ill being here. CONSCIENCE is an Ability in the Understanding of man, by a Reflect Act to judge of himself in all he does, as to his acceptance or rejection with God; this is the inward Rule he hath to walk by: And 'tis but reasonable to believe, mankind bound to steer their course, by what (upon the utmost improvement of their understandings) they know, and believe best.  
The proper seat of Conscience is in the Understanding, and is no other thing, but this Reflect Act of our knowledge back upon ourselves, dictating to us God's liking or disliking what we do, as good or evil: This ability is more or less, according to the suitable light God affords to our understanding, either inwardly or outwardly, whether natural or divine; and is indeed to each man, the Rule of all other Rules God is pleased to govern him by; for whether it be by natural Light or divine Revelation, still the utmost bounds of his Conformity lies in the knowledge and conception he hath of it, and of his duty in reference unto it. So that the information of the understanding is still the guide of the Conscience; for when we become once convinced that this or that is God's will, my understanding reflects back to myself, and tells me, This is my Duty in reference to it, and so comes in upon each man the obligation of that we call Conscience; which is indeed so unavoidable a Reflection, suitable to the conviction and impression the understanding lies under, that no man hath power in himself, if he would to escape it; Conscientiam non esse judicium theoreticum, quo verum à falso simpliciter discernitur, sed puncticum, quo particulariter illa cognitio applicatur ab homine ad illud, quod ipsi vel bonum, vel malum est, ut sit interna Regula, dirigens voluntatem: Ames. de cas. Consci. That there was at first in Adam a clear and perfect knowledge of God, and of himself, is not to be doubted; and that there was this Reflect Act in Adam's knowledge, that he fully viewed and beheld himself, and knew in what a happy estate God had made him, is also clear; and that this exercise of his knowledge also, in a way of Conscience, he had to tell him, he was accepted of God, and did well in whatsoever he did; but that equal reflection of man's Understanding, both towards good and evil, allowing the one, and condemning the other, was first introduced when he did eat of the Tree of knowledge of Good and Evil; which was so called by anticipation, because by the sin committed in eating of it, Adam, who knew nothing before, neither in himself, nor any other Creature, but what was perfectly good, came to the miserable knowledge of good and evil. Evil, before he could not know; for till he had sinned, there could be no such thing presented to his view; but in that act of his sinning, he saw the greatest Evil, and the root of all other Evil; what was Good also, by his fall he came to know in another manner than before; for before he knew it only simply considered in itself, but now as it stood in a direct contrariety and opposition unto Evil. That perfect knowledge man had at the first so far retains, since the fall, its excellent nature, as to be a distinguisher between Good and Evil, and a constant witness for God in his soul, and by secret reference to what he was at first, tells him what he still ought to be: And this is the thing we call Conscience, which as it is the best thing left in man by far, since the fall, so 'tis the noblest and worthiest thing the world hath left in it, and which above all others ought to be cherished and valued, as that whereby God is most acknowledged, each man in his own breast most quieted and settled, and mankind best enabled to live peaceably in society and converse together.  
That it hath continued amongst men ever since the Fall, is plain, if we consider, that even in the darkest times of divine Knowledge, before any Law from God was written, this knowledge men had of themselves, in reference to God, was a Law unto them. Their natural light, derived to them from their first creation, dictating to them what they ought to do, and what not, and enabling them to pass a judgement upon themselves, of their due behaviour towards God; and this the Apostle in the Epistle to the Romans calls Conscience, which will either excuse them, or accuse them in the great Judgement day, when the secrets of men's hearts shall be made known.  
There be since man's fall two things eminently left in him; A sense and knowledge of God, though remote, and that two ways: first, by Instinct in his very composition and constitution, God making him at first in his own Image: and secondly, by the use of his reason, in beholding the works of creation and providence, which he does daily behold, and converse with, and which do eminently preach God unto him; the other thing is a sense of pleasing or displeasing God, by doing what his understanding tells him is good or ill, and this is to each man a Law; so Paul in that place of the Romans tells us, That those that have not the Law written, are a Law unto themselves, and do by nature the things contained in the Law.  
When afterwards men came to be under a law written, and the knowledge of God's mind concerning man was more clearly revealed, every man came to have a larger view of his duty, and clearer reflection upon himself in reference to it, and so came to have a more enlightened Conscience, suitable to the enlargedness of his understanding in his walking before God.  
This then being premised, that man's perfect knowledge which he had at first, does still retain a taste of, and a discerning principle between good and evil, and does enable a man to judge of himself, in reference to his pleasing or displeasing of God, by the one and the other; and that every man hath more or less in him of that we call Conscience; (unless in some particular cases, whereby often endeavouring to resist and oppose Conscience, God in just judgement takes away the use of it) and that Conscience is wholly regulated by the understanding, and the light thereof.  
We will consider, First, That men do, and always have differed in their understandings and apprehensions, and so in their Consciences about divine things, and their duty to God. Secondly, what the grounds and reasons are, upon which men come to differ: And, Thirdly, How far men are to be tolerated, and indulged one by another, in such variety and difference of knowledge and conscience. For the first, we shall find it too obviously plain, so to have been in all times; A man must have some ill will, either to himself or his Reader, that should spend much time in the proof of it. If we look into those early times, before any Law was written, though all men had one common instinct of God in their nature and being, and had the same outward Mediums of the knowledge of God, which were the works of Creation and Providence; for there is no place where their Voice sounded not, yet doubtless the various Apprehensions of God, and of man's duty to him were very great; some improving those common Rudiments of Divinity, to more reverend thoughts of a Deity, and a more sober virtuous way of living, by their natural light; and others so far degenerating from them, as that when they know God, and might have known more of him, they glorified him not as God, but turned the glory of the true and incorruptible God into mock-Deities, of Birds and Beasts, and so came to be given up to all manner of Evil. Such who lived in those days, and were by dreams, visions, voices, and otherwise particularly enlightened, had other kind of apprehensions of God, and principles of Conscience suitable thereunto; which yet could reach no further than themselves, nor be obliging to others farther than they could justify those divine discoveries in their own nature, or by the credit of their own testimony gain belief, and persuade men thereunto.  
When aferwards the Law came to be written in Stone, which was from the beginning written in the Heart, and was in truth no other than a transcript of the Law of Nature, and the Light thereof; yet what great variety do we find in the Exposition of it, and what various Principles derived from it? he is a great stranger to all Rabbinical Learning, who knows not the wide compass of the Jewish Debates and Controversies. And since the times of the largest and fullest Revelation of the Mind and Will of God in the days of the Gospel, do we not see, that knowledge hath multiplied Division? What great variety of thoughts have arisen amongst men, not only concerning those more obscure Notions of the Order and Discipline of the Gospel Church, but of most of the other Doctrines and Truths of Religion? And so general have the mis-apprehensions been, that have possessed men in these things, that sometimes we find in the Christian Church, Truth shut up, and thrust into a very narrow Corner; and sometimes an Athanasius, and some very few opposing the torrent of mistakes, with which the generality of Christian understandings were possessed. And still the variety of men's Apprehensions have produced the same variety in several sorts of Consciences, and the effects of it. If we seriously ponder the reasons of these things, we shall find them to come under several heads, in the viewing of which, we may arrive at some satisfaction, in the second thing proposed, which is to know, how such uneven, disproportionate Thoughts, Opinions and Consciences come to be amongst men.  
The first and great account that may be given of it, is this: An innate infirmity in the Soul of man since his fall, not to be able always to make a right judgement of things, but to receive various impressions in the understanding faculty (by reason of the infirmity and imperfection of it) according to all the several accidents and circumstances relating to its information, and the object 'tis conversant about. Adam in his naming the Creatures, and what-else he did before the fall, was not capable of a mistake; but man since lies very open to all delusion and deceit, being not able always to represent to himself in his understanding-faculty, all those things that should be known to make up a perfect judgement, nor if he could do so, were he able by the intrinsic strength of that faculty, perfectly and infallibly to judge of what should evidently appear before him; nor lastly, to remain fixed in any determination, being not only subject to alter and change by seeing farther, and having more presented to his view than what he at the first knew, but also in his own nature now, become mutable and apt to change in his best and truest resolves: And from such a womb of infirmity, 'tis not hard to conceive what various and differing thoughts may be born.  
Secondly, The great variety there is of suitable means to operate upon such a weakness in the Soul, and to prevail over the Infirmity of men's understanding, to lead them in several Paths. This we shall easily find, if we consider the several postures and conditions mankind is settled in, as to Education, Company, Studies, and many such accidential matters, by which the minds of men are variously seasoned and engaged in their apprehensions; and so come to have differing foundations laid of Conscience, according to impressions received thereby. And where (as in most it is) very weak and ordinary motives prevail, and no larger compass is taken to settle the judgement, than those accidential means that first prevail with us, yet as positive an obligation of Conscience ariseth from such things, as from any whatsoever; there can be no persuasion so impotent, but may meet with some capacities, over which it may easily have dominion, and the bounds of such men's knowledge, though never so mean, must needs be a rule to the Conscience; so that to imagine all men's Minds and Consciences should be the same, is to imagine all men to be educated a like, all Company to talk a like, and all Books to be written a like, and that all other things, that work upon the minds of men, should all concentre to inculcate the same thing.  
Thirdly, Besides all this, there is an inbred disposition in the Souls of men, according to the Bodies they dwell in, to apprehend and believe diversely of things, without any other outward help to such a variety; some men being naturally prone to believe some things, and others to imbibe those of a contrary Nature; and this is to be found without much difficulty, in the several constitutions and composures of men, where we shall find their thoughts and opinions holding great correspondence with, and bearing much proportion to their natural inclinations and tempers, and at several times several thoughts prevailing, according as the concommitant Humours of nature are predominant in them; so that let a man but phylosophically view over the divers humours in men's Bodies, such as make men choleric, phlegmatic, or the like, and the wonderful mixture of those humours, in the various Temperament of them, and he will not be much to seek for the various Thoughts, Opinions and Consciences that are in the World; and to force men out of these, through any door than that of the understanding, and means suited thereunto, is to force them out of their very nature and existence; that Soul in man that was at first Lord over the Body, and could receive no sophistication from it, takes now a great tincture from thence, and savours much in all its operations of the vessel 'tis kept in.  
Lastly, Let us seriously ponder the wonderful variety there is in that inward divine illumination, afforded to men more or less, as God pleaseth, by which their judgements and consciences are in several measures settled and determined: As nothing can give us a clearer account of that variety there is in the World, in divine things, so nothing can be more prevailing upon us, to have compassion upon men severally informed and persuaded, than when we consider, God affordeth divine light severally to them, as he pleaseth, and gives it in what proportion, little or much, seems best to his Wisdom; and by making men of several growths and statures in divine knowledge, does seem to let us know, he would have men of several sizes and attainments in that kind, to live quietly together in the World.  
These things being able, in some measure, to discover to us the grounds of these disagreeing Principles we find amongst men, we will go on to the third and chief thing we have in pursuit by this discourse, which is a serious Enquiry, How far men are to be Tolerated one by another, whose Judgements and Consciences about Divine things are found to differ.  
Conscience in itself considered (being nothing else but the Understanding under such a kind of Exercise, as is before described) is such a thing as can by no means come under any possibility of Force or Restraint, beyond its own Bounds, and is as much out of the reach of all humane Power, as the Soul itself is, and therefore is chosen of God to be the Witness, which he gives to himself amongst the Sons of men, of their due behaviour towards him, and is a thing neither in the power of others, nor in the man himself; no man can point out what another shall believe, nor can he choose out his own Belief; but still the Understanding gives in its testimony by the Conscience, though in actings the Will may sometimes prevail against it. This is that which chief differs a man, as to his relativeness to God, from other Creatures, and is that whereby God keeps up his solemn claim of Sovereignty over us, in our own breasts, by such means as we can no way oppose nor avoid. This Dominion of God was never delegated to any substitute upon Earth, nor was there since the World began a judgement entrusted in any hands over the Consciences of men, nor was it indeed under a possibility to be, since no man, nor men, with the existence of humane Power, could ever come to know the state of another man's Conscience, nor the manifold Circumstances (only open to a divine Eye) relating to it; and therefore does Paul himself to the Corinthians wholly disclaim the exercise of such a Power.  
The simple actings therefore of Conscience abstractedly considered, are not capable of a forcible impression from without; nor need any man fear the loss of liberty of Conscience in that sense of it, nor reckon himself under an obligation to any indulgence for it, since a donation of it from any, will with no more reality afford it to me, than a restraint from them will any way actually take it from me.  
That which will (as most proper and genuine to the present enquiry proposed) come under consideration, will be, How far the products and effects of Conscience, in men's actings in pursuance of it, are to be indulged, and how far restrained; and this will all come under two Heads:  
First, How far men are to be suffered to do, or not to do those things which they say they are in Conscience obliged to do?  
Secondly, How far men are to be urged by commands to do such things which they say they are in Conscience obliged not to do?  
That a punctual clear Answer to these Questions will be a Travel of great peril undertaken, none that have any way versed themselves in such Controversies will deny, and therefore the better to secure our progress herein, it will be necessary chief and principally to reflect upon the Magistrate, and the Power he is entrusted withal; this method will carry its own evidence sufficiently with it: If we consider the power that mankind hath over each other, is exercised by him, and that the success of this notion, and the influence both of freedom and restraint depends solely upon him, and that the power of Princes and Magistrates do actually bind and lose in matters of this nature; I say, if we consider this, we shall soon make a discovery, that (finding out what the Magistrate may do, and what he may not do in Religious affairs) will give us a determination of this matter. In the prosecution of this, these several things shall be attempted:  
First, To make it evident, that Magistracy is an Institution grounded upon the Light of nature, and how far he may and aught to proceed by that both negatively and positively in these things.  
Secondly, That a Magistrate by becoming Christian receives no addition of Power to what he had before, only stands bound to an improved exercise of his Power, suitable to the light he then receives.  
Thirdly, To discover some eminent mistaken extremes about the Magistrates Power in Religion, which have miserably involved us.  
And Lastly, To show how far the Magistrate, under the Gospel, should and ought to act about Religion, and wherein he is not to interpose his Power, the right stating whereof is the true and solid Foundation upon which all true Liberty of Conscience is built.  
For the first of these, That Magistracy and Government is an Institution grounded upon the Light of Nature, is easy enough to be made appear, the first rise of it being in Families, where it was wholly natural and paternal; and therefore it is that the first Commandment, wherein all subjection to Superiors is commanded, is comprehended under the Obedience of Children, required to their Parents, that being the first Magistratical Power exercised: That first Power and Authority God gave Adam, upon the Fall, over the woman, being a distinguishing Power between the two Sexes, and not properly any Magistratical Power relating to a Community. After there came to be several divided Families in the World, they found a necessity of a Power, that might have a larger and farther extent than that in each Family; which could be no otherwise grounded, than by a joint and common consent, God having not by particular designation appointed any to rule over the World; and no one Family could claim a right to rule over another, nor could the first born in any family exercise any Power, or extend his Dominion farther than that particular Family: The reason whereof seems plain, because that paternal Power which is originally in a family, is not successive; there is no succession of that power Parents have over their Children, and Masters have over their Servants (which is the ground of Family-Government) farther than those relations still reach; Hence it is the Power a Parent might exercise in his Family, as a Father and a Master, he cannot exercise upon any of his Kindred, or other collateral Relations in any degree further, and therefore that kind of Dominion must needs rest circumscribed within the bounds of each particular Family; and that more extensive Government of many Families together, was by a joynt-coalition and agreement of them, dictated by the Light of Nature for general good; there being scarce any thing a more necessary direction of Nature for man's own Preservation and Good, since his Fall, than to associate himself in a Community under one common Government.  
How the Light of Nature did at the first operate upon men, to convince them of a necessity to join together in a subjection to Superiors, and how greatly their interest lay in such a subjection, relative to such a public Dominion, we may somewhat discover, if we consider, First, That the Earth was at the first the Gift of the great Creator to the Sons of Adam, and what every man first possessed was his own, and whatever he could by his labour produce from it (the same Law that is to this day, to the first Discoverers of any unpossessed part of the World:) Now the only way to preserve men in such a Propriety, and to make good that first Law of God's donation, was to have by common consent a public power to take care of it, and restrain the violence and exorbitant injustice, that would otherwise have filled the World.  
Secondly, When private differences came to arise between man and man, between cause and cause, it would prove impossible to end any strife, while each man would be a Judge in his own case, and therefore it was found impracticable for men to live without a third Judgement, which did necessarily point them to a Magistrate.  
Thirdly, Man was not only a sociable Creature in himself, made to live in society, and prompted by particular inclination to it, but each man came to see men had common Concerns one with another, and Interests of a public nature, beyond the bounds of their own particular Families; & there could be no way found out to capacitate them, to enjoy those common advantages they might afford each to other, but by imbodying themselves together, and creating a public Relation each to other in one joynt-society, the very being of which must needs lie in having one to rule over it, and to exercise that public care, requisite to its preservation, to which no man's private power or concern either could or ought to lead him.  
Lastly, The sensible good each Family found in that Paternal Regiment exercised within itself, might well induce them to fall into that more general; and to unite themselves under one Political Father, in whose care and protection they might live secured.  
These and many other necessary enforcements upon the common sense and experience of men, induced the power of commanding, and the reason of obeying. That God that afforded to each Creature a capacity large enough for its own preservation, did not leave Man without sufficient light to discover this great Engine of his safety and happiness. Well may we then look upon the power of Magistracy, as the greatest and most transcendent of all humane things, and pay the due tribute of all Reverence and Obedience to it, as being the Sovereign Power of God, exercised in a way of Vicegerency amongst men, and that wherein the peace and quiet of mankind is most necessarily included?  
The Law and Light of Nature, having thus from the beginning placed the Magistrate in his Throne, the same also did lead and guide him to the exercise of his Power, by bringing him under this obligation, to do whatsoever should be found necessary to the good of mankind, both in their private and public capacity, and restrain whatsoever is destructive to it; this as it brings Princes and Magistrates to a tye of duty, so is the donation of this Power exceeding large and ample.  
The First thing in which the power of the Magistrate is naturally exerted, is in his own preservation, wherein his Power is Paramount to all pretensions whatsoever; As in Nature each man's supreme Law lies in self-preservation, who is bid to love his Neighbour but as himself; So politically in Magistracy the preservation of itself in its Power and Prerogative, and the exercises thereof, is the first thing 'tis led to look after; he is to preserve himself in order to that preservation he is to afford to others. 'Twere very absurd to suppose a Magistrate bound to tolerate any thing destructive to his being, no pretence of Conscience is here to be suffered, 'tis a practice against the Law of Nature, 'tis to pretend Conscience to annihilate mankind; God hath not, nor will not promulge Laws to interfere one with another, nor will he ever reveal any thing against the standing Law of Nature [it being the remains of man's excellent creation at first] but what shall heighten and improve it to a further perfection. Herein therefore Princes and States are sufficiently secured by a power inherent in their very being, that no abused pretensions of a Liberty for Conscience can ever invade or disturb them.  
Secondly, The extent of the Magistrates power reacheth to a total suppression of all moral evil, and encouragement of all moral good; and that for these Reasons: First, moral evil is an abomination to every man's Conscience, and therefore aught to be much more so to the Magistrate, who hath the only power of suppressing and punishing it: Secondly, moral evil and vice is most injurious to mankind, and destructive to that well-being and quiet the Magistrate is bound to provide for.  
Thirdly, It brings down sensible and visible Judgements upon Persons and Societies, with a voice easy enough to be heard by any natural ear, and therefore the Magistrate by the very Light of Nature, is loudly enough called upon to suppress it. This we have clear enough set down in the 13th of the Romans, where the Magistrate is said to be a terror to evil-doers, and a praise to them that do well; the Magistrates power is there fully asserted, but it seems to be but the same power he had before, his Commission seems only to be renewed with the same power he had from the beginning; that the Apostle there speaks nothing of the power of Magistrates, beyond what the Light of Nature gives them, seems to be very clear in two things: First, in that he instanceth in the present Roman power that then was; and Secondly, because he sets down nothing that the Magistrate is to do, but what the Light and Law of Nature doth directly guide him unto; That the Apostle speaks of Magistracy in general, is plain, and that he speaks of it in the present instance of the than Roman Power, is as plain; now if all that belongs to the Magistracy in the abstract, had not been complete in the Roman power, as to the right of it, the instance had been no way proportionate nor right. The Apostle writing to Rome, no doubt intended to declare the Principles of the Gospel to be such, as taught all subjection to the Emperor; he says, The Powers that be, are ordained of God, speaking in the present sense of those that then were, and he says, For this cause pay you Tribute; that is, the present Tax you pay the Roman Emperor is upon this very account; so that he carries on the instance of Magistracy all along in the Roman Heathen power. Secondly, he speaks of nothing to be done by the Magistrate, but what the Light of nature dictates, and what was the duty of the Emperor then to do; to execute wrath upon him that doth evil, and to encourage those that do well; wherein he is a Minister of God to us for very much good. By this we see then, this farther power of restraint in the Magistrate, in his natural constitution, that being to suppress all moral evil, and encourage virtue, he is bound not to suffer, upon any false pretensions of Conscience whatsoever, any practices that discourage the one, or fall within the guilt of the other.  
These forementioned and unquestionable generals do contain in them the negative and positive execution of the Magistrates natural power, in things purely moral and political. How far he is by the Light of Nature obliged about the Religious concerns of his Subjects, and wherein the Light of Nature lays an Arrest upon him, not to proceed, that so the due liberty of each man's Conscience may be secured, will come under a more pertinent consideration, in a following part of this discourse. We see by these things, the Magistrate negatively impowered in an ample manner in his first constitution, over all things relating to the moral and political good of mankind. The Light of Nature excludes all such Principles from the least toleration, which make men cease to be true Subjects to the State, or good Commonwealths-men in relation to others: Liberty of Conscience is best secured by disclaiming such who neither by natural or divine Law, can make any just pretence to it; 'Tis only to be given in things divine and supernatural, such as neither destroy nor disturb the civil and political Interests and Rights of men.  
The second thing proposed about the Magistrate will have no hardship to make appear, That a Magistrate by becoming Christian hath no addition of power to what he had before.  
Magistracy is the same, and as legitimated amongst Heathens as Christians. A Magistrate, when Christian, exercises the power he had before otherwise, but receives no addition of power to his Office; Christ in the Gospel hath made no alteration in Magistratical Power, nor hath he given any addition to it, when exercised by Christian hands; but a Magistrate, when Christian, is bound to exert his power in a way suitable to the light he then hath: He that hath no other than the light of nature, hath as much power about Religion as if he were Christian, and is to take as much care of the Souls of his Subjects, suitable to that Light, as any Christian Magistrate is to do, suitable to his. The power a Parent hath over his Child, a Master over his Servant, a Prince over his Subjects, is no more when they become Christian than it was before, only that power must be otherwise exercised, according to that improvement of light Christianity brings with it. All natural and moral Power was the same from the beginning, though God was not pleased to set that power distinctly in a Law written, till long after the light of nature gave a plentiful information about these things: The duty of all such relations, in the performance mutually of them amongst men, is greatly furthered by the Light of the Gospel, but the duty is still the same; several things do evidently evince this general Truth.  
1st, All natural and moral Relations belong to men as men, only so considered, and not as christians, and are fully complete and perfect amongst mankind, both in the power of the one, and the duty of the other, without any reference to any Persuasion in Religion, or other Qualification whatever.  
2dly, It appears from hence, because whatsoever the Gospel reveals to be the duty of such relations each to other, we find practised by the light and law of nature from the beginning, these things being of absolute necessity to uphold the frame and policy of mankind, God had naturally endowed them with a sufficient discovery of his mind about them.  
3dly, It appears to be so, because Christians are obliged by the Laws of the Gospel to give the same obedience, and perform the same duties in these Relations, to Unbelievers, that they are to Believers; the Gospel speaks of these things without distinction: Subjects are commanded to obey Heathen Magistrates in all things lawful [and we are to obey Christian no farther;] Servants are commanded, with the utmost duty of Servants, to obey unbelieving Masters; and so Wives to be subject to unbelieving Husbands; all which declares these Relations perfectly inherent in mankind, as such, and no way relative to any other Qualification whatsoever.  
These two preliminary considerations of the Magistrate; 1st, That he has his original in the light and law of Nature: 2dly, That his power and being is thereby perfect and complete, and that Christianity gives no addition of Power to such an Office, will much further the right stating the chief and last thing proposed, How far a Christian Magistrate, under the Gospel, is impowered negatively and positively in these things? Before I proceed to which, I shall come to the third thing intended, which is, To show how some eminent Mistakes about the Magistrate's Power in Religious things, have involved us into very destructive and pernicious Extremities: A Prospect of which may be had in these three things, into which the various writings and discourses of that subject have chief issued themselves.  
First, Some do make the Magistrate the sole Judge of all Spiritual matters; ascribe to him the power of settling what Government he pleases in the Church, appointing Officers in it, determining all differences in Religious things, suppressing by his power all Errors and Heresies, and superseding all matters that appertain to the Gospel.  
A second sort, with an equal warmth, affirm the Magistrates Power in Religious things, but say, 'Tis never to be exercised but in a perfect subservency to the Church; and that whatsoever the Church determines, he is bound to execute by the temporal Sword, as the great Law of Christ.  
A third sort, as wide of the Truth as either of the other, say positively, The Magistrate hath nothing at all to do in Religious concerns, that he is a mere civil Officer to take care of men's civil Interests, and hath nothing to do with things of a spiritual nature.  
That all these Principles have produced hurtful effects, and that the truth lies distant from them all, will be found in a distinct consideration of them. The first does little less than revive in the Magistrate now, much of that power Christ himself, and the Apostles by his delegation, exercised at first, in settling the Gospel Church; and unless it can be punctually made appear, where in the Gospel Christ hath substituted the Magistrate to exercise such a dominion over his House, it will soberly be found a dangerous Entrenchment upon his Kingly Office; 'tis one thing to take care of the execution of what Christ hath already settled, and another to make Laws and Customs about those things: This opinion, as it is by many late Writers maintained, dissolves all Ecclesiastical Regiment, and annexeth the Government of the Church to the civil Power, or indeed drowns the Church into the State, or at least mixes them as much or more than they were mixed together under the Judaical policy. What ever Government the Magistrate settles, cannot be Ecclesiastical, but Civil, if it be Foreign to what is already divinely appointed; if it be not, then it's not the settling, but the executing of what is already settled, unless you will say, that Christ entrusted him to settle the Ecclesiastical Government of his Church; and that will seem not a little strange, that the Magistrate, who is no spiritual Officer set in the Church, nor cannot himself administer in executing the least thing within it, should have such a supreme Power over it. Either Christ and the Apostles did settle a Government in the Church, or they did not; if they did, the Magistrate, as well as others, is obliged by it; if they did not, but that 'tis left to the Magistrate, he has a greater power, at least in the exercise of it, than ever they had: For if we suppose, they had power to settle a Government, but did not think fit to exert that power, but left it to the Magistrate, his power in the execution of it is greater than theirs. 'Tis much that the infallible Wisdom of Christ and his Apostles could not better find out an order for the Gospel Church than to leave it to the mercy of every Magistrate's discretion; and 'tis equally to be wondered at, that an Officer of such necessary importance to the Church, as to settle the Government of it, should be wanting when the Gospel was first planted, and every thing ordinary and extraordinary belonging to it, was presented to accompany the Glorious Presence of Christ upon Earth, and which might any way contribute to rear up the Fabric of the New-Testament Church. 'Tis much that such an Officer of so absolute concernment, as this Opinion makes him, should not be in the Christian World for three hundred years together. If we will seek the meaning of this providential disposal of things; may we not soberly think it to be, that the Gospel was a thing wholly founded upon Spiritual Power, was complete therein, and needed not any Temporal power to contribute to its perfection?  
This impowering the Magistrate with a Superlative Authority, in settling what relates to the Government of the Church, supposeth this, That the Scripture hath revealed no Truth that is binding in this matter, but this, That what the Magistrate pleaseth to settle in every place, that is right, [and this I am sure the Scripture hath no where revealed] and so we are like to have as many distinct Governments, as there are States and distinct Kindgdoms in the World; 'tis strange, those that are for exact Uniformity in any one Church, should lay a foundation of such confused multiplicity in the Church Universal.  
Either we must suppose, Christ was not faithful to reveal all that concerned the Government of the Gospel-Church, which God entrusted him with, or else that it was the Will of God there should be no more revealed, but that all should be transiently left to the Magistrate. To say the first, were but to urge Blasphemy for Reason; if the second, 'tis to empower an Officer in such a necessary and weighty matter, whose very being in the Church, with an ability to do it, had a futurity of three hundred years to come. During all which time, if Christ and the Apostles settled no Government in the Church, and there being no Christian Magistrate that could settle any; How could the Church then come lawfully to have any? If it be said, Where there is no Christian Magistrate, every Church may use their own discretion; then 'tis plain, the Government of the Church under the Gospel, hath no other bottom, than what every Magistrate, and every particular Church pleaseth; and so not only Magistrates, but Churches, and indeed all the World may be their own Carvers in this weighty matter; 'Tis very hard to be credited, that the Government of the Church, which does so greatly relate to the preservation of the Truth of Doctrine in it, should be left to such floating uncertainties.  
Besides, this Position makes all that part of the Gospel, which lies in Precept and Precedent about the Rule of the Church, and what was by the Apostles then practised and commanded, to be of no use to us, nor obligation upon us, farther than the Magistrate pleaseth; 'tis to give him a dominion over that part of the Scriptures, and opens a door to make him (as some have fully done) Lord over the whole New-Testament.  
Two things are usually said to prop up this Power in the Magistrate.  
First, That there is nothing positively determined in the Gospel about these things; because the Gospel being to take place throughout the whole world, no one frame or Model of Government could be composed, that would conveniently fit all Persons and Places where the Gospel might come to be received and settled; and therefore the Wisdom of Christ hath left things of that nature wholly undetermined.  
This is a thing taken for granted, and wholly without any Divine Ground to warrant it, and is in the reason of the thing itself insufficient; for we find nothing in command or practice by the Apostles in settling the Christian Churches, but what will agree with any Nation or People in the World. He that will say, That the Order of the Gospel, as we there find it practised and required, will not agree to any place; may with as much reason, if not more, say, That the receiving of the Gospel itself, in the general belief of it, will not agree to that place.  
These things make it evident, that the Order and Discipline we find settled in the Gospel-Churches in the Apostles time, must needs fit every place and people, and can do no hurt any where.  
1st, It highly intends to heighten and complete the duty incumbent on all Moral and Natural Relations; that which Christ hath appointed to preserve order among Christians as Christians, will never hinder, but farther it amongst men as men.  
2dly, The power upon which Christ's Rule, settled in his Church, is founded, is wholly Spiritual, it can never do any Violence to mankind, nor clash with any humane power, because that is the Boundery of it.  
3dly, The thing designed and attained by the Order of the Gospel-Church, is no more than to preserve men in a regular capacity to enjoy all Christ's Institutions; and therefore he that will say, This Order will not suit any Nation, must say in effect, None of Christ's Institutions will agree to that Nation.  
4thly, There is nothing in Christ's Government of his Church, that is properly relative to the Political Government of a State, or does any way determine the form of it, but it may be equally exercised under any Government whatsoever.  
The Religious policy of the Jews did highly relate to the State, and was commixed with it, and the same Government of that Church could not have been without a suitable conformity of the State to it, and so could not well reach beyond that Nation, and peculiar Country and People. But the Gospel-Church, and the Rule of it, is grounded upon quite other terms, and hath its first Principle in that saying of our Saviour, Where ever two or three are met together in my Name, there am I in the midst of them; And there is no place nor people under the Sun, but where, with much advantage, the order of the Gospel, as well as the Gospel itself, may be introduced.  
A Second thing made to prop up this power in the Magistrate, is, Because of the wonderful difficulty we find in the New-Testament about matters of this nature. This I acknowledge should put us upon much enquiry, and great indulgence to each other, but I cannot yield it a good reason to establish a visible Judge to settle a Civil Pope; for at last upon the same grounds it will be found out, that the Scripture in Doctrinals is obscure too, and so the Magistrate must be likewise an Umpire in those things, and finally in all. Were once all these Carnal Interests, and Political Concerns that are now twisted into the Government of the Church, laid by, it would be found a thing very feasible to deduce from Scripture Precept and Example, (limited to no particular case in the reason of it) a system of Ecclesiastical Rule, sufficient for the obtaining all the holy and good ends designed by the Gospel, and completing men in a Spiritual Society, as an Organical-Church; and if a Church can be so constituted (which is a thing in itself of no harship, if men would be contented with the simplicity of the Gospel, and Christ's wisdom in these things) as that Church will be most pure, as having nothing of humane make in it, so it will perfectly annihilate all those pretended necessities for the interposition of humane Authority about such things.  
If the Magistrate hath likewise a farther power to suppress all Errors and Heresies, and to establish by force the Orthodox Truth (the Rule of which must needs be what he thinks to be so) this will inevitably follow, that there can be never any such thing, as Liberty of Conscience in any case, or upon any terms in the world, under a Christian Magistrate, he sins if he suffer to tolerate any thing but what he thinks punctually right.  
If he be the proper Judge entrusted, first to judge, and then to execute his Judgement with the Temporal Power; all Liberty, to whosoever is not of his mind, is perfectly gone: This is no other than to make the Magistrate's Power a mere Inquisition; And by this means a Christian Magistrate will prove a marvellous hurt to much of the Church where he governs; for, unless you will suppose all the Truth, and all sound Christians to be included in what he establishes for Orthodox, if there be any Truth, or true Professors of Christianity amongst all the other Opinions he persecutes, they are sure to be sufferers, and it will ever fall out, that all those that are not of the Magistrates Opinion, had better live under one of Gallio's temper, than under a Magistrate so practising.  
These large positions about the Magistrate's Power have no visible ground for themselves in the Gospel; and when 'tis said, the reason of it is, because there was no Christian Magistrate till long after, and so little mention is made of his Authority in these things, there is nothing said that can be any way satisfactory, because what Power soever any shall exercise in or over the Gospel Church, to the end of the world, must have its rise and derivation from what was then established by Christ and his Apostles. However, they are sure of a popular acceptance:  
1. Because they bring us to a visible Judge, and a humane certainty, which most men had rather be at, than a laborious inquiry after divine Truth, in the way God hath revealed it in the Scriptures.  
And 2. Because they are positions that land us in a very safe harbour, and free us from any danger of suffering about those things; he that thinks it his duty to be always of the Magistrates Religion, is so secured in that duty, that no Religion can possibly ever hurt him; and whoever thinks the Magistrate is God's substitute, to determine all matters of Religion, as he pleaseth, must needs think it a duty to be of his mind.  
The second Extreme about the Magistrates Power, is in asserting the Magistrate to have ample concerns about Religion, and a power sufficient entrusted to him; but the manner in which it is to be exercised, is in a punctual suberviency to the Church; that is, they are to determine, and he is to execute; they are to be his eye, and he is to be their hand: As the first Extreme debaseth the Church, and all Ecclesiastical power under the Magistrates feet, and makes him the sole Lord of all, so this in another extreme makes the Magistrate a Slave to the Church; this is an unreasonable Imposition upon him, and gives him less liberty than each private Christian ought to have, to oblige him to put a civil Sanction, and execute by his Authority whatever the Church decrees, whether he judge it to be right or no; this is only to make him a Sword-bearer to the Clergy: This is the great Engine, by which the Church of Rome has enslaved so much of the World; Antichrist could never have been settled in his Throne, if Kingdoms had not thus given up their power to him. How shamefully upon this pretence, that the Civil power must be subject to the Ecclesiastical, have the Popes of Rome brought Kings and Emperors, not only to employ their power as they pleased, but to suffer all the scorns and indignities from them imaginable? The story of what Hildebrand did to the Emperor Henry, and many others, do abundantly show this. The truth is, the carnal Conjunction of the Temporal Power with the Spiritual, is that which has made all Ecclesiastical Regiment odious and unsavoury in the nostrils of the world in all Ages, and hath had no other effect, but to enable the Clergy, under a pretext of the power of the Gospel, to trample (by the power of the World) mankind under their Feet. That the Civil Magistrate ought not to employ his power in such a sub-ordination, let these things be considered:  
First, This is to suppose, either an insufficiency in that Spiritual Power which Christ did at first leave in his Church, or else that he fails in that Promise of being with them to the end of the World, and continuing his Presence, to make his Laws effectual for the end they are intended: Christ hath appointed the means of Converting men to the Gospel, to be the preaching of it to them: If you will compel men by the Civil power to become Converts, it plainly intimates, we judge Christ's way insufficient, and use the other as what we judge a better. As Christ hath appointed Preaching the Gospel, as the great means to bring men into the Church, so he hath appointed Excommunication, as the great means to cast offenders out of the Church; and force is as unreasonable in the one as in the other. The outward advantages a man has by becoming a Christian, lies in the enjoyment of all Christ's Institutions; and the punishment of all Gospel-crimes, lies in being cast out from those privileges, and undergoing the weight that Christ shall lay upon the Conscience thereby. When a person is excommunicated, to deliver him over to the Temporal power, to be corporally punished, must either be, because we think Christ's punishment in that case not enough, or else, because our own animosity prompts us to go farther. Chrysost. Serm. de Anathem. hath a pious and prudent saying, Dogmata impia, & quae ab Hereticis profecta sunt, arguere & Anathematizare opertet, hominibus autem parcendum, & pro salute eorum orandum; that is, We must confute, and pronounce Anathema to the wicked opinions of Heretics, but we must spare their Persons, and pray for their Salvation.  
Secondly, This way altars the manner of Christ's rule under the Gospel, which is in the Spirits and Consciences of men; 'Tis much of Christ's glory to rule his Subjects under the Gospel by a Spiritual power; 'tis that power makes a man a Christian; 'tis that power in all Gospel Institutions, that keeps men in their due obedience unto Christ, and 'tis that power carries the sting of the punishment, when men are cast out of the Church: 'tis indeed that power does all under the Gospel; and to bring in the Temporal Sword, is to make the weapons of the Gospel, not mighty through God, but mighty through the Magistrate's power, and wholly to alter the nature of the Gospel, and all its Institutions; 'tis to arm the Church with Weapons Christ never gave her, and to make her a Military, rather than a Spiritual Society.  
Thirdly, Suppose but this truth, That all Churches, even the purest, are in the execution of Christ's Laws, fallible and liable to mistake; this Doctrine hath a marvellous tendency to bring the Magistrate under great transgression, and each Christian under a possibility of such bondage, as the Gospel no where imposes on him: If a man be unjustly cast out of a Church, and the Magistrate proceeds against him, he executes an evil Sentence, and does it blindfold, being by this Doctrine an Officer no way competent, nor in any capacity to make a judgement of the truth or error of it, and so cannot possibly escape a greater sin. A Christian unduly cast out of a Church, hath this security against such a proceeding, that Christ will never ratify it upon his Conscience; but by this manner of execution, he is sure, whether the Sentence be right or no, to fall under as heavy an outward suffering, as the Magistrates Sword can inflict upon him. And by this means it will come to pass, that men shall be more dangerously concerned in their Lives and Estates, by being in the Church, than by being Members of any Society whatsoever.  
The third Extreme in this matter, lies amongst those, who say, That the Magistrate hath nothing at all to do about Religion: This lies very wide from truth, and cannot in such a general Position be made good, if we consider:  
First, That every man in the World, as he is a Creature? and a Subject to the great God, is bound in his station, and in God's way, to promote his honour, and endeavour that his Will may be done in the World; it would be strange that the Magistrate who is his chief Officer, should be no way concerned to see the Laws, which God gives the World, put in execution, by the Persons, and in the manner he hath appointed it; 'tis not to be imagined, that he that hath the complicated relation of a Christian, and a Magistrate to others, should have no care relative to their Spiritual good, 'twere to say the Magistrate must not do that which every man else in the World is bound to do.  
Secondly, God never since the world began, trusted any with the care of men's bodies, but he entrusted them likewise with some care of their Souls: If we look over all the Natural and Moral Relations in the world, such as Parents, Masters, General of Armies, we shall ever find it so; Men are to be ruled over as Creatures, that have immortal Souls to be chief cared for; and they are to be ruled over as such who have a special relation to God, and a homage to pay him, above all the rest of the world; a rule over men without some respect to this, would denominate mankind into Brutes.  
Thirdly, To say the Magistrate hath nothing to do about Religion, is to deny what hath been practised by the Light of Nature before the Law, was practised under the Law, suitable to that dispensation, and both commanded and commended, and is to be practised under the Gospel, suitable to this dispensation, and is foretold as a blessing so to be, and in fact hath been so ever since there hath been a Magistrate Christian in the world.  
Having thus considered these hurtful Extremes about the Magistrates Power, the last thing to come under consideration, will be the due bounds of a Magistrates Power under the Gospel, that is, How far a Magistrate, being Christian, may improvedly exercise his natural power for the advantage and benefit of the Gospel, and wherein he stands bounded and obliged not to proceed? The preserving a right state whereof, through the torrent of these Extremes, will be of singular moment to the matter in hand.  
We have seen, that the power of a Heathen and a Christian Magistrate differs nothing at all in kind: A Heathen Magistrate hath the same right, and is bound to do as much in Religion as a Christian, only the one having more knowledge of God and his Mind, is bound improvedly to exercise his power accordingly: the first thing a Christian Magistrate stands bound to do for the good of Religion, is to afford the Churches all negative good, that is, to remove all Oppression from them, and all things that do any way hinder them to enjoy the Institutions of Christ; he is to give them rest, that they may be edified, and walk in the comforts of the Holy Ghost, and lead quiet and peaceable Lives, in all godliness and honesty: This, as 'tis a special blessing the Church does not often enjoy, so 'tis one chief part of that benefit it receives by Christian Rulers: And this the Light of Nature will easily guide a Magistrate to do for any Religion, of the truth of which he is persuaded. In the Affirmative, he is not only to see that the Gospel be preached, and all under him fully instructed in the truths thereof, to unite all Christians, and as much as in him lies, preserve peace in the Church, to encourage those he finds most zealous, constant and sincere in the profession of the Gospel, and by his own example to lead forth his Subjects in all sound Orthodox Profession and Practice: But to comprehend all in one, he is to endeavour in a Gospel-way to see all the Laws of Christ put in execution, and as much as in him lies, see his Will done in the World; he is so far from being bound to execute, only what the Church will have him, that he is to oversee their proceed, and to take care, as Christ's chief Officer in the World, that all things in the Church be duly, and according to Christ's appointment administered. The Apostles words are general and full, Let every Soul be subject to the higher Powers: Wheresoever the highest power is, it must needs be so, unless you will have a highest, and a highest, which will breed inevitable confusion; the Civil power bidding a man do one thing, and the Ecclesiastical another, it hath ever in fact been so; but under the Roman Church, where the Emperors were made believe, that 'twas the highest piece of Religion, voluntarily to yield up their Power to the Church, and submit to her direction for the use of it, which at first they confessed was inherent in the Emperors, and not in the Church. Before the Law, not only the Power, but the Exercise of the Priesthood itself, naturally fell into the Magistrate: 'Twas so in Noah, in Abraham, and in Melchizedeck, who was a King and a Priest. 'Twas so in Moses, the Regal and Sacerdotal power were both in him, till they were by God divided between him and Aaron; ever since which time the exercises of Magistracy and Ministry have been, and are to be distinct. 'Twas so likewise amongst the Heathens; Homer tells us of Princes and Heroes, that Sacrificed and performed the Worship to the gods. In Rome 'twas manifestly so, the first Roman Kings did the like. Since Magistracy and Ministry has been distinctly exercised, still the Inspection and Regulation of Religion, and the Officers Ecclesiastical, have been in the Magistrate. Under the Law 'twas plainly so. Under the Gospel, so soon as there was a Christian Magistrate that could exercise such a Power, we find it so. The right was the same in the Heathen powers (which happily was the ground of Paul's Appeal unto Caesar) though they could not then exercise it. There is nothing more plain, than that there may be a Right, where there is not an Ability to exercise it. Constantine and the Christian Emperors after him, till the Church of Rome had cheated them into subjection, took upon them the care and oversight of all Religious things, and to see all Christ's Laws executed. Constantine used to call himself, The general Bishop, to take care that all things were duly performed in the Church. Amongst ourselves we reap the Advantage of our Kings and Prince's care and concern, in that enjoyment we have of the Protestant Religion. This shows the great weakness on the one hand, of such who say, the Magistrate hath nothing to do with Religion; and the perfect mistake of those on the other hand, who would have the Magistrate wholly Subordinate to the Church; and the third extreme in those, who would place the Magistrate in so supreme a Power, as upon the matter, to do what he pleaseth; will be sufficiently enervated, if we consider, That as the Magistrate is to see that executed that Christ hath appointed in Religion, so he is to bring in nothing of his own; he is punctually tied up, neither to add nor diminish, neither in the matter nor the manner; his business is to see Laws executed, not to make Laws nor change Laws; Christ has no where granted any such Commission, either to the Magistrate, or any else upon Earth; and therefore we come to a right state of the Magistrates Power, when we consider him as God's chief Officer in the World, directed by the Light of Nature, as well as otherwise, to see that which God reveals to be his Will, put in execution: And that which comes particularly to the present matter in hand, That he doth it under the Gospel in the manner Christ hath appointed: The manner Christ hath appointed being as positively obliging as the matter; and therefore the Temporal Sword, when 'tis used by Magistrates in the concerns of the Gospel, is the Dead Fly that corrupts all their otherwise very laudable endeavours. Nor need it seem strange, that a Magistrate should have the care and oversight of that wherein he is not to use the Temporal power; as he is to endeavour to see that done by others under the Gospel, (as the Administration of the Sacraments, and the like) which he is not to do in his own person, so he is to see that done by the Spiritual means Christ hath appointed for it, which he is by no means to force the doing of by the Temporal power. He that thinks the Magistrate cannot be useful to the Church without the Temporal power, may with as good reason say, That all other powers in the Church are useless, where there is not the Temporal Sword to execute them. All Societies of men are under the Regulation of the highest power, but yet may act, and aught to do so by distinct and proper ways, and by means suitable to each. A College of Physicians in a State, are under the Regulament of the highest Power, and yet it were very absurd to force them to give Physic, as a thing in itself both unnatural and unreasonable. The case is much more so in the Church, nor can any instance fully reach it, because the Church is a distinct thing of itself, and hath Powers proper and peculiar to it, in which it is so complete, that it can subsist without the Magistrate, as it did in the primitive times. The Civil and Ecclesiastical Power are things perfectly in themselves distinct, and aught in their exercise to be kept so. The highest Power governs men, as men, by the temporal Sword, but as Christians by the spiritual, and by seeing all things done in Religion by those spiritual means Christ hath appointed; all which means he may make use of, though exercised by other hands than his own, and still in a subordination to him, as Christ's chief Officer in the World, who hath the Charge incumbant upon him, to see all that Christ hath commanded duly put in execution: But the Magistrate himself, with the Power proper to him, which is the temporal, is not immediately to act any thing in the Church; what he does is in a collateral way: that were to bring a new Officer into the Church, and a Power new and foreign to execute the Gospel, contrary to the nature, and totally destructive to the being of it. The Magistrate hath ways, such as Christ thought sufficient, to promote the good of Religion, and propagate the growth of the Gospel, without drawing the civil Sword, which will make no more impression in spiritual concerns than it will do upon a Ghost that hath no real body. In the execution of those he ought to acquiesce, but if not content therewith, he will use the civil Power to force men to believe and worship according to his Light, and will take Offenders in the Church, and punish them by his temporal Power; what is this but to lord it over God's Heritage, and to make the Gospel Church, and being a Member of it, a thing of greater, outward, carnal, fear, bondage and subjection to men, than ever the Law was? This use of the temporal Power is the sting that wounds all liberty of Conscience, and totally overthrows it. If the Magistrate where I live be an Arrian, a Socinian, or in any such Error, while he enforceth this but in a Gospel way, and in Christ's way of enforcing Truth, only by instruction and persuasion, this doth not mortally wound me, this does not Petere jugulum of my liberty to keep to the Truth; but if he come to establish it by the civil Power, and by that suppress all else as Error, my liberty in a differing persuasion is totally gone. The admitting the Magistrate to use the temporal Power in executing his judgement about Religion, hurries every man out of the world that is not of his mind; for whatsoever will make a man an Heretic, will bring a man to the Stake; and every Opinion that is not the Magistrate's, must needs make a man so. If Christ hath enjoined the temporal Power to be used, it must have its utmost effect, not only upon Heretics within, but much more upon those that are Infidels without the Church: If the Magistrate be appointed to use such a power, he must not tolerate any thing upon any terms, nor exempt it from the lash of that power. Where will he find a Rule in the Gospel to bear with some kind of Heresies, and not with others? He must not make submitting to a civil Penalty, to compensate for an Heresy, unless Christ had appointed that as the punishment of it; that's a selling of sin, and making a bargain for iniquity, for his own advantage and profit.  
That therefore which the Magistrate under the Gospel may not do (and without him I am sure the Church cannot do) in which negative restraint upon him, all Liberty of Conscience is comprehended, and the Freedom Christ hath so dearly and fully purchased, comprised; and which is chief intended to be made good by this discourse, shall be declared in this following Position, which is,  
That no Prince nor State ought by force to compel men to any part of the Doctrine, Worship or Discipline of the Gospel.  
The proof of which shall lie in the Reasons following:  
First, 'Tis a thing against the light of nature so to do; and if the Magistrate's Power be grounded in the light of nature, then to do a thing against that light of nature must needs be very Heterogeneal, and wholly out of his compass; it must needs be against the common Light and Reason of mankind, to force me to be believe a thing wholly out of the compass of my knowledge and capacity, and which nature reveals not to me. Such are all Gospel Truths, they are not like the matters of the moral Law, but they are things purely supernatural, and of divine Revelation, such things as from the beginning of the world eye hath not seen, nor ear heard, nor never entered into any man's heart to conceive of; these things the Apostle saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; A man with all the endowments of nature discerneth not, because they are spiritually discerned. No man can call Jesus the Christ, but by the holy Ghost. Will you punish a man for not having the holy Ghost, that is no way in his power to get, but is like the Wind that bloweth where and when it lists? 'Tis a strange contradiction to our common reason, to force men about things wholly unknown to them, and out of their own power. If Force should be used at any time, it should be to bring men from Paganism to Christianity, for without that we cannot be saved; but when once Christians, we may be saved under different apprehensions; and yet we may not force a man to be a Christian, 1st, because 'tis unlawful; and 2dly, because 'tis impossible. 'Tis not lawful, because 'tis not Christ's way of making Christians, nor a means by him appointed for that purpose: 2dly, 'Tis impossible, because force upon men will never beget or change Principles or Opinions. And as we should not force men at the first to the Gospel, because till God reveals it we are wholly ignorant of it, so we should not force men that are under the Gospel to any thing they believe not; for they are as great strangers still to every farther attainment of knowledge in the Gospel, till God please to reveal it, as they were at first to the whole; and therefore the Apostle calls us to patience in these things one with another, till God please to reveal himself. The light of nature must needs condemn that practice, for another to force me about such things, wherein my own eternal good or ill is only concerned; where it is not to be imagined, that I can have any aim but my own Salvation, and can hurt none by my belief but myself. When I have used rational suitable means to inform another, I ought to acquiesce, it being not a supposition to be made, that a man would willingly design that which he knows will be his own ruin, and which will hurt no body but himself. He that forceth me to a Religion, makes me hate it, and makes me think, there wants reason, and other evidence to evince it. Nature abhors compulsion in Religious things, as a spiritual rape upon the Conscience. No man by the light of nature was ever angry with another for not quitting his Conscience till his judgement was suitably informed, because every man finds it an impossibility in himself so to do. That which some say, That though we may not force men to believe, yet men may be forced to the outward means of believing, is very little to the purpose; for if by outward means, they mean a bare outward act, distinct from any Religious Worship, no doubt Superiors may command it; but if they mean any Religious means, if the means be such as my Conscience is not satisfied in, I ought not to be forced to it; if it be such as I am satisfied in, force is altogether needless, and it belongs not to this Discourse.  
Secondly, To use force in Religion, is wholly unlawful in any hand whatever, because 'tis no means appointed by Christ to bring about any Gospel end: For the Magistrate to enforce the Laws of the Gospel by temporal power, or compel men into the Gospel by such a power, is to act without the least Precept or Precedent, and to induce an Engine to execute the Gospel, contrary to the nature of Christ's Kingdom (which is not of this world) and contrary to the nature of all Gospel institutions. The Magistrate, as he should be careful to see the Gospel put in execution; so, in the manner, Christ in his wisdom hath appointed for the doing of it, which is by his own Institutions, and his own invisible power operating and working with them: The great Rule of the Gospel, is a rule of the Spirit in the hand of Christ as Mediator; and 'tis a Rule in the hearts and spirits of men; and to set up a Rule by any humane power, over any part of the Gospel, is highly to derogate from that mediatory dominion of Christ; nay, to use force, is not only to act without, but against the declared mind of Christ. Does not Paul positively deliver this, That the Weapons of the Gospel are not carnal, but spiritual, and mighty through God? 'Tis not Faggots and Halters, but spiritual means, by which men are both to be brought in and cast out of the Gospel Church. 'Tis hearing, and not forcing, by which Faith is wrought. The sword of the Spirit is the weapon by which Christ does all; yea, by which he will destroy Antichrist, the greatest Gospel-enemy the world hath produced.  
Among all the arguments that are brought to prove the Compulsatory Power of the Magistrate under the Gospel, the greatest weight is laid upon the Practice of the Kings of Israel and Judah, and what they did under the Law in compelling men to the Worship of God then established. In the due consideration whereof, we shall find the truth in hand no way invalidated, and that what was then done by the Kings of Israel and Judah cannot reasonably be made a Rule to Magistrates now under the Gospel; and that the Analogy will no way hold, may be made appear both from the different station and posture those Kings were in from all Magistrates now, and also from the different condition of the Church then and now, and many circumstances peculiarly relating to both.  
First, The worship and policy of the Jews being in itself typical and representive of what was to come hereafter, their Government was likewise so, and in their Kings very eminently; that David and Soloman did very plainly in the type represent the Kingly Dominion of Christ, none will deny; and 'tis as plain, that the very Throne of David itself, upon which the succeeding Kings of Judah sat, was likewise so, there being that Prophecy long before, That the Sceptre should not departed from Judah until Shiloh came; and therefore the Power David and Solomon, and the succeeding Kings of Judah (for amongst the Kings of Israel, after Solomon, we find not one concerned for the true Worship of God) who were of the lineage of David, exercised, had a peculiarity in it, that is not applicable to any Magistrate now.  
Secondly, God was pleased in those times, upon all eminent occasions of reformation in his Worship, and proceed of that nature, to send Prophets to declare his positive mind, and to put an end to all doubts that could be about such things; nay, some of the Kings themselves were Prophets immediately inspired, and did not only take care of the Worship established by Moses, but did themselves by divine Authority bring in things of a new Institution into the Worship of God; this David did, and Solomon, in bringing Music into the Temple, and settling the courses of the Priests, and were divinely inspired to write part of the holy Scriptures. No Magistrates now can pretend to any such power in themselves, nor have they any such extraordinary direction to guide them, but are punctualy obliged to whatever Christ hath revealed in the Gospel; and therefore in this respect the Analogy no way holds good.  
Thirdly, The state of the Jewish Church and Commonwealth was such, as wholly differed them from all others, since that was a Church and a State in the very constitution of them mixed together; none could be brought into one, but he was a member of the other; nor could a man be cast out of the Church, but he was thereby cast out of the State; to be outlawed and excommunicated, was there amongst the Jews the same thing. Grotius expresseth it well; At that time (saith he) the Wisdom in Divine and Humane Law was not divided; and he proves it by this, As the Magistrate did intermeddle in Church Affairs, so the Priest did intermeddle in Cvil things: For (saith he) the Priest was a Judge, and did not only give Judgement in Sacred, but in Civil Affairs, being the best Interpreter of the whole Law. And saith the same Grotius further, That the Priest had Magistracy. This alone may be proved in Deut. 17.8. That he is to die, who obeys not the Command of the Priest. 'Tis most clear also, That Eli was chief Priest in Israel, and chief Judge in Shiloe. 'Tis not any way to be avoided, but that the Civil and Ecclesiastical Power lay then interchangeably mixed; and with as equal reason may we bring Magistracy into the Ministerial Power of the Gospel, from what the Priests then exercised, and their example, as to bring such a power in Religion into the Magistrates under the Gospel, from the parallel of what those Kings did then. Besides, the Magistratical power was so absolutely necessary to the Jewish Church-Policy so mixed, that it could not be upheld without it, the very Municipal Law of the Nation was their Religion: He that was chief in the State, must needs be Head of the Church. They were a Holy People, living in a Holy Land, appointed to Worship in one Holy City, and in one Holy place of that City, and to offer upon one Altar in that Holy place. The Church of the Gospel is totally of another nature, perfectly distinct from the civil State, can well subsist without a relation to it, and is no way intermixed in its Concerns with it; And therefore to say all Magistrates now must do as those did that governed such a mixed complicated Church and State in one, carries no proportion at all of reason or equity in it, more than if a man should argue from a Par ratio, that what Moses did at first amongst the Jews (who was King in Jeshuron) that Kings may now do amongst Christians under the Gospel.  
Lastly, What was then done was by God's command, and was in a way suitable to the frame and state of the Church the Jews were embodied in, and lay chief in bringing men from Idolatry to the Worship of the true God: (for in differences between Sect and Sect amongst themselves, there was nothing that we find, done at any time, they continued till our Saviour's time;) and putting such a kind of Worship in execution, as lay in outward carnal Services, and was in every minute particular, exactly set down and determined. First, The state of the Gospel-Church now is wholly differing from what that was, and is settled upon clear other grounds and principles. Secondly, Here is no command in the Gospel for the Magistrate to do any thing of that nature. Thirdly, Let it be granted as truth, that in parity of reason, because Magistrates were appointed to take care of Religion then, they are to do so still; it must of necessity be granted also, that they must do it by the means appointed by Christ under the Gospel, as they did heretofore, by those God appointed under the Law. It is an Inference very infirm, That because the Kings of Israel and Judah compelled men by Gods own appointment, to acknowledge the true God, and forsake Idolatry, therefore Magistrates now may not only without, but against Christ's commands, and the whole tenor of the New Testament, compel men to the Spiritual Belief and Worship of the Gospel. The truth is, the civil Power of the Magistrate is no means of Christ's appointing, for the carrying on of the Gospel; the Gospel in the very nature of it, carries an Antipathy in it to all outward force. Instead of all the temporal promises, and corporal punishments under the Law, Christ makes this Declaration, He that believes shall be saved, and he that believes not, shall be damned; That's the Language of the Gospel; Christ sets Hell and Wrath to come before men, and by his Spirit working upon, and convincing the Conscience, works more admirable effects upon men that way, than all the outward punishments in the World could ever bring about; The Word of Christ is quick and powerful, and sharper than any two-edged Sword; and can divide between the Soul and the Spirit, the Joints and the Marrow, and is a discerner of the thoughts and intents of the Heart. We have in the Hebrews a very perfect account of Gods dealing with men under the Law, and now under the Gospel, and the plain difference in the manner of the one and the other, Heb. 10.28, 29. He that despised the Law of Moses, died without mercy, under two or three Witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under Foot the Son of God, and hath counted the Blood of the Covenant an unholy thing, and done despite unto the spirit of Grace? Here is the highest offence imaginable against the Gospel; and the punishment, as 'tis clear in the next Verses, is not Corporal, but Spiritual and Eternal, and to fall into the hands of the living God himself to execute it. He that broke Moses' Law, fell but into the hand of man, and suffered corporal death; but this offence under the Gospel brings a man to fall into the Hand of God for eternal death. The sorer punishment he speaks of, cannot be outward or corporal, for there can be no sorer punishment of that kind, than what was inflicted under Moses' Law, to put a man to death; and therefore he speaks of another punishment in the nature of it. So Piscator upon the place (Graviori supplicio scilicet Eterno) the Supreme Punishment under the Law was inflicted by Moses upon the Body, suitable to that outward state of things; that sorer Punishment for Offences under the Gospel, according to the nature of it, is inflicted by God himself upon the Soul eternally: And so the kinds of the Punishments under the Law and the Gospel, suitable to the offences relating to each, are here clearly distinguished.  
Those Scriptures that are usually urged out of the New Testament, to justify compulsion in the Magistrate, and corporal punishment for spiritual offences, are of so little cogency, and so apparently wrested from their native sense, that every eye may (if unprejudiced) perceive it. I will instance in two or three of those chief insisted on by Mr Prinne, and those who earnestly contend that way. Ananias and Saphira were struck to death by Peter; therefore corporal Punishment is to be inflicted under the Gospel. Who is there that does not see that whole business to be miraculous and extraordinary, as the healing the Lame & the Blind was? First, the punishment is wholly extraordinary; and secondly, the ground of it so: For it was upon a Judgement passed on Hypocrisy, and Evil latent in the heart, However, if we will continue that Power to any now, we must (I hope) derive it to the Church, and not to the Magistrate. Another Scripture earnestly urged, is that of our Saviour; Luke 19.27. But those mine Enemies, which would not that I should reign over them, bring them hither, and slay them before me. This speech relates to the Parable before, which is of a noble man going into a far Country, to receive a Kingdom, and to return, and then to take an account of all his Servants, what they had done in his absence. What can be more clear, than that this Parable is spoken to set forth Christ's ascension into Heaven, and his return to Judgement in the end of the World? And this place is a clear Prophetic expression of that Judgement Christ will then execute upon his Enemies, both Jews and Gentiles. The words of Calvin upon this place are very express this way, and indeed, 'tis not possible to interpret yet any other: His words are these; In this second part he seemeth specially to reprove the Jews, yet he toucheth all, which in the absence of the Master do bend themselves to fall away. And Christ purposed not only to terrify such with denouncing of horrible Vengeance, but also to keep his in faithful obedience; for it is no light temptation to see the Kingdom of God shaken by the faithlesness of many. Therefore, that we might remain quiet amongst so many tumultuous stirs, Christ saith, That he will come again, and will be revenged at his coming, of that ungodly falling away.  
Another Scripture pressed to serve for the proof of this, is that wish, not command, of Paul's, in Gal. 5.12. I would they were even cut off that trouble you. This makes as little for the purpose as the other: Some amongst the Galatians highly pressed the observation of the Jewish worship upon them, in Circumcision and other things; the Apostle bespeaks them to a Gospel-punishment, in the Jewish Language; Casting-out under the Gospel, comes in the room of Cutting-off under the Law; the Apostle means a Gospel-rejection under the Jewish terms of cutting-off, which was oppositely expressed to those that pressed the observance of the Law. So Beza upon the place; Paulus ad pelliculae sectionem alludit, quam ipsi urgebant. And a little after, Possumus istud de Excommunicatione simpliciter intellegere, qualis fuit illa incestuosi Corinthij. Nothing is more usual, than to express Gospel-matters in the Typical Language of the Jewish Church. So the Saints are called Priests; their Alms Sacrifices; and we are bid to eat the Passover. And so in that famous place of our Saviour, where he bids us, If an Offender refuse to hear the Church, to count him as an Heathen man and a Publican. 'Tis nothing but a Gospel-Precept expressed in the Jewish dialect: Of as little moment, or less, if it may be to the purpose in hand, are the other Scriptures insisted on. Let the New Testament be but fairly dealt with, and suffered to enjoy its own native sense, and we shall not find a word to countenance the execution of the Laws of the Gospel by Temporal force, nor to inflict upon any man corporal punishment, for a Spiritual offence committed in the Church. Our Saviour directly tells Pilate [and Paul to Timothy calls it a good confession] That his Kingdom is not of this World; (he means, no doubt, the Kingdom of the Gospel) and therefore his Empire would no way invade Caesar's; though the Jews told Pilate, If he let Christ go, he was none of Caesar's Friend. His meaning was, That his Kingdom, as Head of his Church, was a Spiritual Kingdom, distinct from the World: and that as God governed the World by the Temporal power, in the hand of the Magistrate; so Christ governs his Kingdom by the Power of his Spirit, and by Officers and Institutions wholly different and distinct from the World, and suitable to such a Dominion. Nothing since Christ's Ascension hath more disturbed the Christian World, or brought more disorder into Religion, than mixing those two Dominions in their distinct powers, that of the World, and this of the Church together: 'Tis absolutely necessary to keep these Powers distinct and several. The Magistrate will be most useful to the Church, by keeping the civil Power in its due bounds; and the Church will be most safe and secure in the use of its Spiritual weapons. Let the Sword of Justice govern in one, and the Sword of the Spirit in the other, and men will be most happy in both.  
That the Laws made to punish Offenders corporally under the Jewish Church, are not now to be executed without making ourselves debtors to the whole Law, sufficiently appears. Take an Instance in that Law about putting Idolaters to Death, where, if we consider the circumstances attending it, we shall find it impossible, nay, unlawful now to be executed: Whosoever tempted another to Idolatry, was not to be concealed, but the Person tempted was obliged to kill him himself, whether he were his Brother, Son, Wife, or whatever Relation it were. In the 13th of Deut. vers. 9 Thou shalt surely kill him, thy hand shall be first upon him, and then the hand of all the People, and they shall stone him. And afterwards we find there, whole Cities of Idolaters are to be razed to the ground, and their Children and  utterly destroyed. These are Laws that cannot be now executed under the Gospel; nay, they are forbidden; for we are bid to walk in Wisdom to those that are without, to do good to all men, and to give no offence, neither to Jew nor Gentile. Nay, Believing Husbands and Wives are bid to live with their Unbelieving Relations, in hopes to convert them. Who can avoid, seeing that these Punishments, as well as Promises were relative to that People, and that state of things, to preserve them from the rest of the World, and expired with the distinction of Jew and Gentile.  
Thus I have endeavoured to oppose the Magistrates using the civil Power to force Religion under the Gospel, First, because 'tis against the Light of Nature; And secondly, 'tis not only without, but against the Command of the Gospel so to do. Famous is that saying of Tertullian to Scapula; It appertaineth unto the Authority of the Law of Man and Nature, that every man Worship as he thinketh good; and one man's Religion doth not hurt nor profit another: Neither is it any piece of Religion to enforce Religion; which must be undertaken by a man's own accord, and not through Violence. So thought Turtullian anciently. So saith Lactantius, Who shall enforce me either to believe what I will not, or not to believe what I will? So saith Cassdor, Religion cannot be forced. And Bernard hath an excellent saying to the same purpose; Faith is to be planted by Persuasion, not obtruded by Violence. Bede tells us, That here in England, so soon as King Ethelbert was converted by Austin the Monk, he made a Law, That none should be compelled to Religion, having understood, that Christ's Service ought to be voluntary, and not compelled.  
A third Reason against using Force & Compulsion about things under the Gospel, is, Because 'tis not adequate to the Malady; for if the meaning be to make a man forsake Error, and embrace the Truth, 'tis no Remedy suitable to the Disease, nor will it ever reach such a Distemper, or effect such a Cure. The Disease lies in the Soul, and in the Understanding; the compelling and punishing the Body will never help it; the end will be wholly lost: A man can never be forced to alter or embrace an Opinion; he may deny it, or conceal it: But if he had a desire, through fear, or other slavish considerations, to do it, yet he cannot, and so a man is compelled to an impossibility. This usually makes Hypocrites, and at last Atheists, but never makes a right Convert: So the Souls of men this way are endangered, the Devil's Interest promoted; but neither the Salvation of Souls, nor the Honour of God, by enlarging Truth, any way furthered. He that useth no other Medium, but force to me, makes a Lion and a Mastiff-Dog as capable of converting me, and giving Laws to my Understanding, as he. We are bid to restore Persons fallen into Error, by a Spirit of Meekness, considering ourselves, lest we also be tempted. So Paul to Timothy; The Servant of the Lord must not strive, but be gentle to all men, in Meekness instructing those that oppose themselves, if God peradventure will give Repentance. No man ever yet did any good to himself or others, by forcing a man against the Law of his own Light and Reason. How many that through fear and oppression have gone against their Light, have repent openly, to the shame and disgrace of those who violently obtruded Principles upon them, contrary to what was natively and properly their own.  
Take amongst many, one famous instance, recorded by Socrates in his Ecclesiastical History. The Emperor Valens, by threats and menaces to confiscate and banish him, made Elusius Bishop of Cyzicum turn Arrian, and approve the Decrees of the Council of Arminium: The effect of it was, Elusius presently fell into horror of Conscience, openly at Cyzicum recanting what he had done, crying out of the Emperor's unjust cruelty, and made all men loathe such a proceeding. A late Author undertakes to justify the use of Force in Religion, from the Opinion of Saint Austin, whose Opinion at first, as is well known, was, That it was no way lawful to use Force to men of differing Opinions in Religion. The retraction of that, and the change of his mind was occasioned by a particular accident at Hippo; and it may be, if we consult all circumstances, we shall find his last Opinion had more need of a retractation than his first; and yet at last he is very positive against all capital punishment, his words are, Nullis tamen bonis; 'Tis a thing says he, that pleaseth no good man, that any Heretic should be put to death. We may see by this, how men do curtail and enlarge these things according to their interests and particular affections, and set bounds at their own pleasure; some are for one kind of temporal severity, and some for another: and so when we leave the Scriptures, that give no direction for any, we lose ourselves, and wander as the fancies and interests of men lead us. But the Author's words are these: Though Force (saith he) will not remove the Error, yet it may prevent its spreading; though it doth not take away the Cause, yet it hinders most of the mischievous Effects. The mischievous effects of an Opinion is considered, as it relates to a man himself who is possessed with it, and as it relates to others who may be by him infected with it: Force doth in no wise hinder the spreading of an Opinion; for if a man be punished for declaring to others what he thinks is right, and he thinks himself bound in Conscience to declare, others are more easily taken, and by his Sufferings made more pleased with his Notion, and sooner become his Proselytes. In the other case, he that forceth me to deny my Opinion, sins in doing it, but I sin likewise if I comply with him: for such mischievous effects, as relate to the Person himself possessed with an Opinion, hinders them not at all, unless you can convert him by it; for it either confirms him in one Error, or leads him into a worse: If he stand it out and suffer, he will be the more rooted in his persuasion by it, and be apt to think, want of Arguments brings men to Club-Law: If he comply against his Light, he runs then into an apparent and certain evil that way. But the Author proceeds, and tells us, In a little time it will remove the cause of the Error: That is to say, Forcing men, if you do it long enough, will convert them; and the reason he gives, is this, Because Paul ranks his Heresies amongst the works of the Flesh; and it is not seated so solely in the mind, but that it hath often no sublimer motives than other sensual transgressions; and as outward considerations are sometimes the cause, so they may be the cure of it. That ever any man did change an Opinion, first or last, by being forced, since the World began, is without instance, and impossible in the nature of the thing to be: One says well, You may as well cure a man of the Colic by brushing his Cout, or fill a man's Belly with a Syllogism. These things do not communicate in matter, and so neither in action or passion. But Heresy is a work of the Flesh, so is every mistake of the Soul; Heresy is a work of the Soul rather in misbelieving than mis-doing; 'tis a thing in Opinion, rather than Fact. The Apostle, in Galatians 5. where Heresy is reckoned amongst the works of the flesh, does not put the distinction between works of the flesh, as things outwardly acted, opposite to what is inwardly believed; but by the flesh he means the corrupt and carnal mind, opposite to the Spirit of God; for he says plainly in the Verse before, The Flesh lusts against the Spirit, and the Spirit against the Flesh. By the Flesh there, he means the corrupt state of man in Soul and Body; so that Heresy may be a work of the flesh, and yet purely seated in the mind: Every corruption in the mind is a work of the flesh, and yet as 'tis there only, is in some sense a thing spiritual and speculative. But saith he, Outward considerations are sometimes the cause of an Opinion, and may be sometimes the cure of it. If outward considerations, suitable to a conviction of my understanding, have wrought upon my understanding, and made me really believe a thing, there is then no proportion at all of reason, to say, That force, because 'tis an outward thing, wholly incapable of working upon my understanding, may make me as well disbelieve it. And if those outward considerations he means, have not really convinced me, then 'tis not my Opinion: Either outward considerations are the ground of such Opinions, or they are not; if they be, they will best discover themselves in their effects: such causes are best so known, and only so known, and those effects will be obvious, if they be evil, to a due punishment; if they be not the cause of them, 'tis first, a superlative want of Charity, to make ourselves evil Judges of other men's hearts, and then an eminent piece of injustice to punish men upon such a false supposition. He that will take upon him to judge the grounds of any man's Principles which he knows not, may make any Opinion have what Original he pleaseth. 'Tis a most absurd thing to believe, any man for outward respects should suffer all reproach and persecution: You may as well say, all the Martyrs suffered only to set up a Pillar, and get themselves a Name; 'tis obvious enough to any impartial eye, those outward considerations are more probably to be men's temptations that go another way.  
Fourthly, No man under the Gospel ought to be compelled to believe or practise any thing: [and if not to believe, than not to practice, for the practice ought to correspond with, and be but the counterpart of the belief; 'tis strangely unreasonable to require uniformity in the practice, where there is variety and difference in the Judgement; 'tis to bid a man go directly against his Light; 'tis miserable to rend a man into two pieces, his Conscience in one part, and his outward man and practice in another part: God arrests him, and draws him in a way suitable to his rational Soul one way, and men by means wholly contrary, another: Who, think we, has the greatest right; and whether is it better to obey God or man in such a case? Those that thus impose upon men, do what in them lies to ruin them eternally,] I say, 'tis not reasonable to compel men to believe or practise; (for practice should suppose belief) because God tells so very often, He only accepts a willing Service in his Worship, and abhors all other; God detests the smell of a Sacrifice, where the heart is not, where the heart is far from him; and 'tis impossible it should be near him, where a man is compelled directly against his own judgement. How much does the beauty of the Gospel lie in this, that God's People are made by him a willing People, and that God hath his Creature wholly in his Service? Such are the Converts of the Gospel, where every man is in his rational Soul so satisfied, enlightened and convinced, that he does all freely: 'Tis a severe thing to enjoin me by penal Laws to worship God in a way I neither like nor he accepts; which he does not, though it be what he has appointed for the matter; if I come not in the manner he has likewise appointed to it, I shall neither please him, nor advantage my own Soul. This was the case of the Jews, when God hated their solemn Assemblies, and said, Incense was an abomination to him. 'Tis usually false worship that needs force; 'twas Jeroboam that upon Politic grounds began to force a Religion, and 'tis said of him, He made Israel to sin, by compelling them to Dan and Bethel. If men intent to make Converts to God, they must not do more for him, than he does for himself; he never violates the liberty of the rational Soul, but approves things to the understanding; if they under this pretext intent to make Proselytes to their own power, 'tis very sinful.  
Fifthly, The practice of Christ and the Apostles, positively contradicts this course; they could have commanded what power they had pleased, if that had been the way of settling the Gospel in the world: Christ would have no Fire come down from Heaven, but that of the Holy Ghost; nor no Sword used in the Church, but that of the Spirit; he bids them Teach all Nations, Baptising them, etc. that is his way of initiating men into the Church; Not as the Spainards' Convert the Indians, who leave them no choice, but to be Baptised or Murdered. Men are first to be enlightened, and then led into conformable practice. Paul prays for men, That the Eyes of their understandings might be enlightened: And our Saviour, when he preached, called for an eye and an ear, to hear and discern his Doctrine. 'Tis no matter for either, where force is the Medium. This deserves to be very well weighed, that the Apostles never urged the Truths of the Gospel in their infallible Ministry of them, upon farther or other terms than Persuasion and Ratiocination, and give every man freedom of debate, and counted it a noble thing in the Bereans, to examine the Scriptures, Whether the things they preached were so or no. After all means used, every man was left to his own Light. Paul professeth he was not Lord over any man's Faith. The truth is, that part of the Soul where Faith and Conscience is seated, cannot be reached by any compulsion; and therefore force reaching but to outward practice, there can be no other end of it but to make us suffer, or else practise contrary to what we believe.  
Sixthly, Forcing men to a Religion which is wholly supernatural, and imposing Principles upon them, which are out of the compass of Moral Light, as all Gospel-Principles are, supposeth a perfect infallibility in the Imposers, and the thing imposed, or else 'tis strangely unreasonable; to force men against their own Light, to be guided by ours, unless we are sure we cannot mistake, is a strange absurdity. There is some excuse for being guided by a mistake of our own, if it be the best light we have; but there is no excuse for being guided by a mistake of another man's. Three sorts of men there have been in the world, eminent for Imposition in Religion, and common discretion taught them, that the necessary support of such Imposition must be a pretended Infallibility in themselves & their Doctrines. Such were the Jewish Rabbis of old, who had so deluded the People, that Luther tells us, The Jews thought they were bound to believe what their Rabbis taught, though they should say, The Right hand was the Left, and the Left the Right. Such also was Mahomet and the Muftis, who impose all upon the ground of Infallibility; Mahomet at the first laying this down as a Maxim, That there was to be no debate nor discourse of what he prescribed; and his Muftis subdue the People by carrying on the same ever since. Grotius gives a very full account of this in his Book of the Truth of Christian Religion, Sect. 3. Famous for Imposition are the Popes and Priests of the Roman Church, and they with the Hammer of Infallibility beat down all Opposition. That's a refuge never fails to justify things against Scripture, Reason, and common Senses of man; That the arrogant assumption of Infallibility, since the time of Christ and his Apostles, is nothing else but a political Cheat upon the World; God by his Providence, in fact, as well as otherwise, hath made it clear to us, since those who pretend to it, have as often contradicted each other, and erred, even in the Opinions each of other, as any People in the World: God in his just Judgement leaving those that pretend to be so much above all men, to appear as weak, and as depraved men, as any the world has. But Imposition, where Infallibility is not pretended nor claimed, must needs be but weakly underset. He that imposeth a Religion upon me, intends I should take his Light instead of my own: Imposing a Religion upon me, supposeth a duty in me of perfect subjection, or else 'tis ridiculous, and signifies nothing. Admitting a man to use his own Light in judging, destroys the being of Imposition in Religion, upon any tolerable grounds of Reason; and no body is to be obeyed in whatever they command, but those that are infallible. Whoever it be, the Church or the Magistrate, that confesseth himself fallible, must needs admit a possibility of mistake, and so gives ground unquestionable, to reason and consider what is offered to me; and to what purpose will that be, but farther to ensnare me, if I must necessarily obey? and unless I discover the weakness and mistake of what is put upon me, I may refuse it.  
Amongst the Protestant Churches, where Infallibility is not claimed, and this Doctrine taught, That if any man command any thing sinful [of which every man's Conscience is likewise acknowledged the Judge] we are to suffer passively, and not obey actively. There can be no other success of Imposition, but to make me suffer for being an honest man, and following the Light of my own Conscience; for if the thing enforced be according to my own judgement, forcing me to it is needless; if it be not, I am bound by Principles, acknowledged by all, not to obey, and so the event must needs be my suffering in performing my Duty. Nay, suppose further, that the thing enjoined be Infallible in its own nature, and the Person enjoining it be so in that very act, yet till I am convinced in my reason of both those, they are to me as if they were not so, and I shall never upon that account yield implicit obedience; and when I am convinced of such an Infallibility, my own Reason, without any other motive, forceth me into subjection, as that which is best for me. No man can or aught to command me to alter my Judgement and Conscience, guided by the best Light I have, till he can show me, that as I am fallible, so he is infallible, and that he is so in that act of imposing a Religion upon me, my own light is more safe to me than any other man's, that is not so entrusted, and is but equally fallible with myself, though in knowledge never so far above me. He that owns, he may be mistaken as well as I, and yet would have me obey what he commands, against what I believe, would at the same time make me both a sinner and a fool; a sinner to God, and a fool to my own Reason; a sinner to departed from my own Conscience, by which God expects I should be guided, and by which I shall hereafter be judged; and a fool to eat by another man's taste, and to part with my own Reason, without any assurance of being guided by a better. A Magistrate imposeth Uniformity in Religion, acknowledgeth himself not infallible, but that he may be under mistakes, acknowledgeth likewise, that no man is bound to obey him actually in any thing sinful; acknowledgeth that the Judgement of what is sinful, lies in every man's own Conscience, as to his particular actings, and that every man's Conscience, though erroneous, is to be followed till better informed. Take the coherence of these things, which are all granted Truths amongst us, and the result will be twofold; 1st, That a man that cannot in Conscience conform to such an imposed Uniformity, as thinking it sinful, is punished for doing what is acknowledged to be his duty. 2dly, there can never be any other end in forcing Uniformity, where such Principles are taken for granted, but to bring such men into suffering, who resolve to keep their Integrity.  
Seventhly, Every man in the World is to be a Judge for himself in all matters of the Gospel Religion, and so ought not to be forced to believe or practise any thing he is not convinced of. To what end is preaching or discoursing to men, but that they may judge of what is said? A man being obliged to answer for himself, he must needs be so to judge for himself. And this Foundation once laid, upon which many of our most irrefragible Arguments against the Papists are built, all pretensions of imposing upon men, contrary to their own Judgements and Consciences, will with apparent reason fall to the ground: For if I stand obliged to God, as a creature by him enabled and fitted so to do, to make a Judgement within myself, according to the measure of Light I have, of all things I believe or practise in Religion, than I can never come under an obligation to obey any Commands that compel me against my Light, nor ever to follow the Judgements of others, farther than I am convinced by it, and it becomes my own. Now to make this evident, that every man under the Gospel is bound at last to judge for himself, in all things relating to God and his own Soul, let these things following be considered:  
First, Every Person in the World is under a Scripture-command, To prove all things, and hold fast that which is good; Whatever comes from Ministers by way of instruction, or from Magistrates by way of command, 'tis a duty to give a due respect to it, and seriously to way it, and at last, by the best Light we have, to make a judgement of it, and settle the Conscience about it; but no way are we bound to follow blindfold, whether we like it or not: To prove and examine, shows a necessary use of Reason, and an act of the Understanding, in weighing and pondering, and to hold fast in choosing and determining. We are bid, To obey God, rather than Man: That Command can never be put in practice, but by judging what is of God, and what is of Man; and it must necessarily refer to a judgement of our own; for all men's pretence is, that what they enjoin is of God.  
Secondly, Every man is bound to do, whatever he does in Religion, in Faith; for that the rule is positive, Whatsoever is not of Faith, is Sin; he that doubts is damned if be eat: To do an action in Faith, is to do it upon a judgement made within himself, that what I do, is that I ought to do, and that I perform my duty therein. And herein I must necessarily be my own judge, no other man's Faith can so serve my turn, as to excuse me from sin: If any thing be commanded me contrary to my own judgement, I can never obey it in Faith, and so never obey it without Sin. The ground of all Faith lies in the information and satisfaction of the Judgement; without the concurrence of that, no action in Religion can ever be done in Faith, and so never be done as it ought to be done. And therefore it is that the Apostle pronounced him happy, that condemneth not himself in the thing that he alloweth. A man through an Erroneous Judgement may do a thing in Faith, and yet do it sinfully: his Faith will not excuse him; but yet he is bound to exercise Faith in every thing he does. He that doth any thing without Faith, sins in it: he that doth an ill action in Faith, hath an excuse for it; thereby à tanto, though not à toto; so that in the one, Faith lessens the sin of the action, and in the other, makes it completely good.  
Thirdly, Every man must needs be a Judge for himself, because God will accept or not accept, and deal with him here and hereafter, according to what his own judgement was, and his suitable conforming himself thereto. For this we have a plain Scripture; Every man shall give an account of himself to God: Every man's Understanding is his Talon, God expects he should employ it, and not hid it, and accordingly deals with men; Where much is given, much is required; and where little is given, little is required. Whence comes the satisfaction of Conscience in this World, but that while we walk sincerely according to our Light, we rest satisfied of an acceptance with God, and we find accordingly, God accepteth such, and abhors an Hypocrite. That God will hereafter judge men according to the knowledge they have, and the Judgement they make within themselves, the Scripture is every where clear: He that knows his Master's will, and doth it not, he shall be beaten with many stripes. God will judge men out of their own Mouths, and out of their own Breasts; if then God deals with men here, and judges them hereafter according to the Light they have, 'tis that sure that should be the Rule of our living. To say, I did what others bid me, and never judged within myself what God required from me, nay, when I was convinced, he required the contrary from me, will be but a poor excuse, when men's Consciences shall come upon the Stage to do the Office of excusing or accusing in that great day. Our Divines say very right, when they tell us, Every man's Light is to be his Guide: If it be false and erroneous, he lies under sin, because 'tis his duty to be better informed; but till he is so, 'tis his duty to puruse that light he has, as the lesser evil.  
Fourthly, To say a man is not to judge for himself, is to unman him, and change him from a rational Creature to a Bruit: What has God lighted such a Candle in man (as knowledge and understanding) for, but to judge and discern by, and be a guide to him? God that has given a man an ability to judge, does he ever forbidden, nay, does he not always enjoin the use of it that way? Besides, 'tis impossible that a man (supposing him a rational Creature) should consent any thing without passing first an act of his Judgement upon it. He that yields up himself to the Infallibility of Rome, passes a Judgement first, that 'tis best to do so; and therefore when men are persuaded to join themselves in the Roman Church, and trust wholly to that, in believing whatever the Church believes, they are first admitted to judge, that 'tis best to do so; and are made first Judges for themselves, before they resign up their Judgement to others; to what end else were all Persuasion and Reasoning about such matters? The Papists, while they profess against this private judgement as a detestable thing, that every man should be a Judge for himself, they cannot deny, but that every man is actually so; and therefore Bellarmine flies to this sorry shift, he says, Before men are in the Church, they must judge for themselves, but when they are once in the Church, they must resign themselves to her Infallibility. The English of which is, That before a man is a Romanist, he may use his Reason, but after must be led and driven like a Bruit. And the truth is, a Church constituted with an implicit Belief, under an imposed Infallibility, differs little from a dumb Herd of . Either in such a case I make use of my Reason, or I do not; if I do not, I cease to be a man under the denomination of a rational Creature; if I do, I must necessarily be a Judge for myself; for if I am guided by another judgement than my own, as that I think best for me, there is as clear an act of my judgement in so doing, as if I were punctually directed by my own.  
This we call knowledge in men, God hath given to taste Principles and Notions, as the Mouth tasteth Meats; take away once the use of this taste, and you take away the noblest accomplishment of a man: You make a man, created in honour, if he do not understand, like a Beast that perisheth; as the Eye guideth the Body, so the judgement of the Understanding guides the Soul; force a man once from the use of this, and you betray him into a dark Chaos of slavery and brutish subjection, and render him an object fit for the same scorn and contempt that Samson found when he had lost his two Eyes. By these things we may plainly discern, that the necessity of every man's being a Judge for himself in divine things, is grounded both upon Scripture and Reason; and that 'tis not only lawful, but a positive duty, God expects the performance of, and obliges every man living to. And this being so, for any Power on Earth to compel men to believe or practise contrary to their Judgement and Conscience, must needs be both unlawful and unreasonable.  
Lastly, The ill success Force and Imposition in Religion hath ever had, and which it hath a necessary tendency to have, may very well make us out of love with it; there can possibly be no other effect of it, but either to debauch men in their Consciences, or bring violent Persecutions upon their Persons and Estates. If the first, those that impose, bring a guilt upon themselves, and partake of the sin, as being the great occasion and causers of it: So did Jeroboam when he made Israel to sin, the guilt stuck to himself, as well as to the People. If the second, men are sufferers from men, for doing their duty to God, and part with their Estates, because they cannot with their Integrity; and in this case the Punishment falls upon the Sufferers, but the Gild still upon the Imposer. Either a Magistrate, imposing in Religion, is to be obeyed in whatsoever he commands, or not; if he be, we shall then excuse those that obeyed Jeroboam, and cast reproach upon all the Martyrs that have suffered for refusing the sinful commands of Superiors. If they be not, there must be then some judgement when they are to be obeyed, and when not; and that can be no other than every man's own Conscience: And if every man's own Conscience, and the light of it is to be his Rule, by which he is to judge, then whenever I refuse to obey a command in Religion, because my Conscience tells me, 'tis sinful, I am plainly punished for doing my Duty, and following that Light God hath given to guide me. Nay, suppose my Conscience be erroneous, 'tis confessed by all, 'tis a sin not to follow it till better informed; and if so, I am sure 'tis likewise a sin to force me out of it. Conscientia quamvis errans semper ligat ita ut ille peccat qui agit contra Conscientiam quoniam agit contra voluntatem Dei quamvis non materialiter & vere tamen formaliter & interpretive, Ames. de cas. Con. If we look upon this practice in the Roman Church, where 'tis in its Meridian, what a Massacre of Souls hath it made? What Darkness and miserable Ignorance is grown up in the Laity by it? And amongst the Clergy, what Pride, Corruption and Tyranny? Where it has been practised in the Reformed Churches, it has introduced nothing but Divisions and Animosities, and the sad effects of them; those who have been freed from the Roman Imposition, and enlightened in the Protestant Truths, being less able to endure Imposition than any; being by their departure from Rome, furnished with Principles that do wholly overthrow any such Power, by whomsoever exercised. How little hurt would variety of Opinions about Religion do in the World, if it were not for this? What hurt could any man's Opinion do me, if he used no other Weapons than Reasoning and Discourse? 'Tis the Imposing Opinions makes them pernicious and troublesome to the World, and makes every Party strive to get the Magistrate on their side that they may suppress the rest, and turn Religion into a worldly Interest. Religion troubles no body as Christ left it, but as men make it. By this practice, men of differing judgements in Religion can never live together in the World, nor enjoy the great advantages they might afford one to another in civil concerns, and in Religion too, so far as they agree, because their Consciences will not let them come up to the practice of an imposed Uniformity in all things. How different from this were the thoughts of Paul? he bids us join together, so far as we agree; and in other matters wherein we do not agree, to wait till God shall reveal himself to us. What an unreasonable thing is it, to oblige Christians either to suffer, or follow all the changes made by human Powers in Religion, upon what worldly or political ends soever, to have the Conscience floating about at the Magistrate's pleasure, as his property, which is only God's peculiar? Those that lived in the days of Henry the 8th, Edward the 6th, Q. Mary and Q. Elizabeth, had occasion enough to experience this, who must either have withstood a conformable practice with suffering, or else surely have been sometimes out of the way.  
But that which should put us perfectly out of all charity with the use of Force in Religion, is, when we consider, the true Worship of the Gospel can never be established by it. You may establish a false Worship, or a formal outside Worship, but never make such Worshippers as Christ speaks of, when he saith, The true Worshippers under the Gospel are such who Worship the Father in Spirit and in Truth. You may establish a false Worship, that is, a Worship of men's appointing; for if they be but outwardly obeyed in what they institute, they look no farther. Jeroboam's business was to keep the People from Jerusalem; if they came but to Dan and Bethel, he cared for no more; he little minded the Religion he had set up, for he made Priests of the meanest of the People; his end was Political, to bring men into subjection to himself. You may also establish a formal Worship, you may by force make men hypocritically conform to the outside of true Worship; you may force men to the Sacraments, but without they be qualified with those Praerequisites God requires, instead of performing an acceptable Service, you force them to commit a great Sin.  
That you cannot by force establish the right Gospel-Worship, appears by these two things: 1st, 'Tis a spiritual Worship; and 2dly, 'Tis a voluntary Worship. First, 'Tis a Spiritual Worship; there is no one part of Gospel Worship lies in the bear outward performance of any duty: The Word (said Paul) did not profit, because 'twas not mixed with Faith. In hearing, praying, receiving Sacraments, and all others, there is more required than the bare outward act, 'tis Faith in these things, and that which is Spiritual in them, that gives them an acceptance before God; and that men cannot be forced into: you can never compel into that which is purely Spiritual. Secondly, 'Tis a voluntary Worship; the Gospel is a Proclamation made to every one that willeth, to eat and drink of the Bread and Water of Life. 'Tis the very evidence of Christ's Power under the Gospel, That his People are made a willing People; and therefore the Service of the Gospel cannot be forced: 'Tis a contradiction to say, That may be well done by Compulsion, that aught to be freely and voluntarily done.  
Two things are with great vehemency opposed to this, and which do indeed contain the greatest show of Reason for Compulsion in Religion, of all the Arguments brought for it. 1st, 'tis said, That compelling men to the outward means of Religion, is a way God often useth to work inward Conversion. 2dly, That though it do not so work, yet a bear outward compliance is acceptable to God, and blessed by him. And for this the example of Ahab's humiliation, and the Ninevites Fast is brought.  
To the first, I say, That somethings under the Gospel are as well Moral as Religious, and have a foundation in the light of nature, as well as in the institution of the Gospel; and to these, men may be commanded by the Magistrate. As Hearing is an act purely moral, as well as divine, a man may be enjoined to hear the Gospel preached without being forced to give his assent to it. The Light of nature guides the Magistrate to instruct his Subjects in whatever he thinks for their eternal good; and the light of nature obligeth every man to hearken to every providential Instruction God affordeth, and improve it for his good. A man that is only commanded to hear and receive Instruction, is dealt with as a rational Creature, and forced to nothing; the judgement is still left in himself. A man may hear, and be no way concluded; hearing is in order to choice and determination. But such things as are purely of a Gospel institution, and are perfectly supernatural; to these, men may not be any way compelled, nor can we ever expect a blessing upon it; First, Because instruction, and not compulsion, is the way Christ hath appointed to bring men, and fit them to partake of all Gospel-Ordinances. Secondly, Because a man joining himself to the Gospel, and partaking in the Ordinances and Worship of it, upon no other ground but compulsion, and is in his heart all the while either ignorant of it, or against it, sins in all he does; and therefore though God can overrule the sins of men to good ends, yet must not we do evil that good may come of it, nor anticipate Converts to the Gospel by undue means. God can work men's conversion by any means, or without means, but yet we are bound to seek men's conversion by such means as God hath appointed for that end, and left us under an obligation to prosecute.  
Mr Prynn, who is earnest for compulsion and corporal punishment under the Gospel, when he is told, That it is not a way to make Converts, and to work upon the understanding; Replies, That corporal sufferings, afflictions and pressures upon the outward man, are an usual means of Gods sanctifying and saving men. 'Tis true, a means that he overrules, and a means he reserves in his own hand, to use as he pleaseth, but no means appointed in the Gospel for us to use, and so we cannot expect the concurrence of God's operation, which can only make it effectual upon it. Because God many times sanctifies the pain and sickness of men's Bodies, and the sufferings and losses in their Estates and Reputations, to the saving of their Souls, we may not (I hope) bring these things upon men for that end, because they are not means God hath entrusted us with the use of; nor has indeed any outward force upon the body a natural tendency in itself to alter a man's mind, but rather the contrary; but God by his influence upon it, can overrule it that way; and unless it be by him a means appointed, that so we may expect such an operation, 'tis both unlawful and unreasonable to make use of it. In short; if by compelling men to outward means, be meant, only to compel a man to a bare outward moral action, and such are all things relating to instruction, men may be commanded to it: If by means be meant, a Religious Gospel means of Christ's institution, and purely relating to the Gospel, such as the Sacraments, and the like, no man ought to be compelled to them, nor can we expect any good from such a Compulsion, farther than as God is pleased to bring good out of evil.  
For the second thing, That though compulsion do not work real Conversion, yet an outward conformity, though there be nothing else, is pleasing to God: That is, That to compel a man by force to profess he believes that which he no way believes, and to practice that which he no way likes, is a Reformation God approves of, this I utterly deny; unless it can be made appear, that God is pleased with Hypocrisy, accepts the outward Man, where the heart and the inward Man is far from him, and has no better means to bring men into the Church, than unreasonable compulsion, which must needs beget an unreasonable Service. As such a Conformity can never please God in the persons conforming, so neither in the persons imposing. Not in the persons conforming, because they do it not from a right Principle, nor to a right end, they do it either without knowledge ignorantly, or against knowledge unwillingly. Besides, he that comes to partake of any Gospel-Ordinance in an undue manner [which he must needs do, that comes only by compulsion] sins in the very act: He that receives the Sacrament without a due qualification, sins in the very act; and therefore such Conformity may satisfy men, but can never please God. Not in the persons imposing, because they do not execute any Law of Christ's in so doing, and therefore it will be said, Who required this at your hands? The forcing an outward Reformation in manners is quite of another nature, that the Magistrate may and aught to do, and is a thing highly pleasing to God, a thing taught by the Light of Nature, commanded by God so to be, and a thing that is well done, both in those that command, and those that obey; when the bare outward act of evil is restrained and forborn, and the contrary commanded and practised. The forcing men to refrain from the practice of gross evil and wickedness, though they do it in Hypocrisy, has a wide difference from the forcing men to perform Gospel-Duties in Hypocrisy. Moral Actions are positively good and evil in their own nature; Gospel-Duties performed are only so, as they are circumstantiated. And therefore the two Instances of Ahab and the Ninevites will no way fit this matter: What was done by the Ninevites, for aught appears, was well done, with all the circumstances that should make it to be so; for our Saviour saith, They repent at the Preaching of Jonah.  
What Ahab did, will be clearly differenced in two things; First, it was a voluntary action; And Secondly, it was only a Moral action. 'Twas voluntary, for it arose from the dictates of his own Conscience, upon what the Prophet Elijah said to him. And Secondly, it was purely a Moral act, his Humiliation was no other; He himself was an Hypocrite, and his Service was hypocritical and abominable in the sight of God; yet the outward act of his Humiliation was in itself good, and God rewards it with an outward blessing. That men may be compelled about actions Morally good and evil, is out of doubt, and that God does likewise with outward blessings and judgements reward and punish Moral good and evil, is also plain. But herein lies the difference of forcing men in things Moral and things Divine: In things Moral, the action in itself, however circumstantiated, is positively good or evil. Things of Divine Institution are quite otherwise; there the manner of the performance makes the action good or evil. He that sacrificeth an Ox, is as if he killed a man; he that killeth a Lamb, as if he cut off a Dog's neck: Where the manner of performing the command is not observed, as well as the bare outward act of performance. And so in all Gospel Duties, the Institutions of Christ, as Baptism, the Lords Supper, and the rest, the actions themselves in those things are not simply good; nay, they are accidentally evil, unless they have all the due circumstances attending them; the goodness of those things depends wholly upon Institution, and there the manner, as well as the matter, must be punctually observed. Nay, the manner of doing such things determines the matter of them; for if they be performed in their due manner, the Action is good; if not, the Action itself is sinful.  
Having thus far endeavoured to establish this Truth, That the exercise of force by the hand of the civil Power, is ho means appointed by Christ, either for settling or regulating the Churches of the New-Testament, and is a thing in its own nature altogether unreasonable so to be; And that Princes and Magistrates under the Gospel should employ their care, to see the Laws of Christ's Kingdom put in execution, in the way and manner he himself hath appointed, and aught to rest themselves satisfied therewith, as that which his infinite Wisdom hath provided, and to leave things that are purely Gospel-offences to Gospel-punishments, as most adequate and proper; knowing well, that if after such punishments inflicted, Errors and Heresies shall continue in the Church, Christ will overrule the Being of them for holy ends and purposes, according to that of Paul, There must be Heresies, that those that are approved may be made manifest; which though it be no good ground to indulge Heresy, from any punishment Christ hath appointed for it, yet 'tis a very good ground to satisfy ourselves upon, after all Christ's means used, and to stop us from all violent and irregular proceed, when we consider, That Christ will extract good out of such evil, and turn such things to his own Glory, and the good of such as are sincere. I say, having endeavoured the proof of these things, that the plainest Truths of the Gospel ought not to be enforced upon men, much less those more doubtful and obscure, concerning Discipline and Order [of the obscurity of which there needs no other evidence, than that the holiest, wisest, and most impartial men have in all Ages differed about them.] How may we lament over the present Imposition of the Ceremonies, now enjoined amongst us in England, which are no part of Divine Truth, nor any of Christ's Institutions, but things perfectly Humane in their creation, and yet are enforced by the civil Power upon the practice and Consciences of men. If Christ did not appoint his own Laws to be enforced upon the Church, but to be received and executed by the influence and operating power of the Holy Ghost, concurring with them; How little pleased will he be to have Laws and Rules made by others, to be so enforced? If it be neither reasonable nor warrantable for a Magistrate to enforce the Truths of the Gospel in his own sense of them, How much less is it so to enjoin things in the Worship of God, wholly framed by men, and of their devising? Those, as being Divine, are in their own nature infallible and certainly true. These as being Humane, are liable to all Error and Mistake. How unmerciful a thing is it, and how unlike the Primitive Christians, to make such Ceremonies a Rule of the Church's Communion, which used to be nothing but the Creed? That a man now only out of Conscience to God, and without a just imputation of either Faction or Folly, or any other designed end, may very well become a Nonconformist to these present imposed Ceremonies, hath been often evinced.  
These things may afford us some prospect into those grounds upon which Liberty of Conscience ought to be asserted, and also the due and natural bounds of it. When men discoursing of this Subject, are enumerating what parties may be tolerated, and what not. What Fundamentals are necessary to be believed to make a man a capable Subject of this Liberty, and how far the punishment is to be inflicted upon men for matters of this Nature, are to proceed, and where to be terminated; they do but lose themselves, and come to be involved with inextricable inconveniences, and do usually little more than discover their own particular inclinations and interests; and at last often end in this Determination, That none are fit to be Indulged, but such as are punctually of their own belief and persuasion. The general Laws of Nature, and the general Laws of the Gospel, are the best Umpire in this Case: As the first renders it a thing unreasonable, so the other makes it unlawful to tolerate any thing upon any pretence against the common Light, and the common Interest and natural good of mankind. And so on the other hand, 'tis equally as unreasonable and as unlawful, to force men about things wholly Supernatural and purely Spiritual; and so are all the matters of the Gospel, which lie seated in men's Belief and Persuasion, in reference to their own Eternal Condition: and as they have no proper relation to Humane Concerns, so they are in Aliena republica, and are only cognizable there, and only to be dealt with by such Spiritual means and punishments, as Christ in the Gospel hath appointed for that end.  
Hear the Opinion of the Learned Alsted, on this subject at large: De pace Religionis (ut vocant) seu de Libertate Religionis, seu de bono Autonomiae: An & quatenus concedi possit a pio Magistratu. Concerning Liberty of Religion, and how far it may be granted by a pious Magistrate, he saith, That though the Magistrate be to defend but one Religion, even that which he judges to be Truth by the Word of God, yet none ought to be compelled to that by outward force, but every man's Conscience to be left at Liberty. Et nonnunquam diversaram Religionum exercitium, si non publicum, saltem privatum, aut clandestinum ex singularibus causis permittendum esse statuimus; Atque hoc demum sensit pacem, & concordiam externam seu politiam inter Orthodoxos & non Orthodoxos, saepe etiam Hereticos simul colendam, ab ipso pio Magistratu procurari, & posse & debere existimamus. And he gives these three following Reasons for his Judgement.  
Prima nititur generalibus illis Scripturae dictis, quae justiciam, & charitatem, studiumque pacis & concordiae serò nobis omnibus commendant: & ne quid aliter adversus proximum statuamus, quam qualiter nobiscum agi vellemus diserte praecipiunt. Denique at conscientiis suam libertatem concedamus, & dissentientes in negotio Religionis amice toleremus, omnino mandant, Mat. 5.7. Rom. 12.14. & alibi.  
Secunda petitur ab exemplis sapientium & piorum Regum, tum in veteri, tum in novo Testamento, etc.  
Tertia ab ipsa naturali Equitate, itemque adjuncta utilitate, quam etiam experientia quotidiana fere comprobat. Nam praeterquam quod aequissimum est, in causa Religionis ab omni vi & coactione externâ abstinere, ipsis etiam rebus publicis ut ita fiat, omnino expedit, atque conducit; quip quae alioqui facillime turbarentur, ut intestinis bellis, ac mutuis lanienis tandem considerent: prout hactenus in multis Europae provinciis, Galliâ praesertim & Belgio, accidisse novimus. Cum contra in Germania, Helvetia, Polonia, & alibi locorum, in quibus Religionum libertas hactenus indulta fuit, istis discordiis & lanienis non fuerit locus. Ergo resipsa per se licita, & bona est, etiam si per accidens abusus aliquis accidere possit, Alst. de Eccl. Lib. 4. Cap. 14.  
What can be said with more truth and soberness about this matter?   

LIBERTY of CONSCIENCE The Magistrate's Interest: Or, To grant Liberty of Conscience to Persons of Different Persuasions in matters of Religion, is the Great Interest Of all Kingdoms and States, and particularly of ENGLAND. Asserted and Proved.  
HAving thus far considered those things, which do most immediately reflect upon the Magistrate's Duty, in allowing a due Liberty to each man's Conscience, We will in the next place consider how far his Interest engages him this way. That 'tis the great Interest of all Protestant States, and particularly of England, To give Liberty to men of differing Apprehensions in the Protestant Religion, is evident, if we consider, That a Prince or State, by imposing the Principles of any one party in Religion, makes himself of that party, and engages all the rest against him. 'Tis no way prudent for a Prince, when his Subjects consist of many differing Judgements, to resolve to have them all of one mind, (a thing impracticable) or else to be their declared Enemy and Persecutor; 'tis a ready way to interrupt his own quiet and repose, without any other effect: for he will never by force and violence unite them in one Opinion, those differences will rather be fomented, and all Animosities arising thereupon, and men rather fixed and confirmed by such Persecution, than any way removed from their Principles by it. 'Tis not the having several parties in Religion under a State, that is in itself dangerous, but 'tis the persecuting of them that makes them so. First, It puts them all under discontent, and then unites them together in such discontent; Thuanus, a wise Statesman, saith, Heretici, qui pace datâ factionibus franguntur, persecutione uniuntur contra Rem Publicam. Those who in their Principles largely differ from each other, when they come to be all bound up together in one common Volumn, and linked in the same chain of Persecution and suffering, will be sure to twist themselves into an united Opposition, to such an undistinguishing severity: Whereas the thing in itself rightly considered, so many divided Interests and Parties in Religion are much less dangerous than any, and may be prudently managed to balance each other, and to become generally more safe and useful to a State, than any united party or interest whatever. He that is suffered to enjoy, under a State, the freedom of his Religion, when differing from the public Profession, has not only the common tye of a Subject upon him, for his protection as a man, but the cumulative obligation, and thanks to pay for his Indulgence as a Christian under such a Character. Subjects in such a posture, as they will ever be studious of an opportunity to testify their grateful fidelity, and by some eminent service to lay up a stock or Merit, that may secure their future quiet; so they will be, of any, most careful not to forfeit so pleasing an Indulgence, by falling under a public displeasure. A Prince in such a state of things, by making himself a common Father to the whole Protestant Religion, though made up of some differences within itself, will be secured not only of that common Homage of Obedience and Subjection, but with it, that more noble, of the Hearts and Affections of all his Protestant Subjects. To say any party in Religion is disaffected to a State, and therefore not fit for such favour, when such disaffection, if it be, does plainly arise from the Severity of the State against them, in that case; the reason why favour should not be showed, is removed by showing of it: For, as persecuting men for their Religion, must necessarily disgust them; so giving them the freedom of it must needs equally oblige them. 'Tis no true measure to take of any parties in Religion, to say the one are better Subjects than the other, when the one are favoured and countenanced, and the other still kept under and oppressed: There is no reason, but to believe there is an equal Tendency in all to love that Prince or State, where they find favour and protection; 'tis a common disposition runs in the blood of all men; and by how much the Principles of any party are less taking and plausible, the less dangerous still is that party; and as they will need favour more than others, so they must needs lie proportionably secured to a State, by the Obligation is put upon them.  
Take it for Truth, which is commonly affirmed, That all such for whom Liberty is at any time desired, are men full of Faction and full of Error: For the first, 'tis certain, Persecution will not only continue, but foment such Faction, and give it a plausible pretence to justify itself upon; whereas a Liberty granted in matters of Conscience, will either wholly win such men to a due and hearty Obedience, as finding themselves in a posture they cannot expect to mend, or else will lay them open to such apparent justice for punishment, and bring them under such a general contempt, as shall leave them stripped of all pretensions, and render them wholly inconsiderable. 'Tis marvellous prudence to separate between Conscience and Faction, which can never be, but by a Liberty of the one, that so they may distinctly punish the other: He that hath liberty granted to worship God according to his Conscience, and yet is not satisfied, but continues troublesome, makes every body ready to be his Executioner, and makes that discovery, which could never have been made before; that Faction was his end, and Conscience but the pretended means; such men will not only lie open to the States just severity, but to the hatred of all men who do generally dislike ill actions most, when they come from men of the best pretensions.  
Punish men for their Religion, because you judge them Factious, and mix all together, and you fall into this double Error; Either you punish men for Faction that deserve it not, and so, besides a piece of Injustice, do what you can to make those Enemies who are not, nor would not be so; or else those that are so, you give them the pretence of Conscience to justify themselves in whatever sufferings comes upon them. When people differing from the public Religion meet to worship God, and are seized and punished for so doing, the Magistrate saith, He punisheth for Faction; they say, They suffer for Religion. And all People who see the actual punishment inflicted, for things relating to Conscience and Religion, will be sure to believe and pity them, and be ready to condemn the State. A due Separation, as 'tis best to be made, so 'twill only by a Liberty given, be obtained. He that intends nothing but to give God the Homage of his Conscience, will have freedom to do it; and he that under that has other ends and aims, will be justly punished for it: But for a State to imbibe a general belief, that all who differ from the State-Religion, are factious to the civil Power, and not to be suffered, and so to punish them as such, and if they be not so, to tempt them thereby to be so, is to do an act of injustice to them, and to forfeit their own prudence towards themselves.  
For the Errors you may suppose men possessed withal; as an eager Persecution is apt to make the Professors of them think them more than ordinary Truths, and themselves some great men in maintaining them; so it makes others seek after that, when driven into a Corner, which were it in the open Streets no man would regard. He that preaches and writes under restraint, that restraint begets him readers and hearers, that would else pass through the World with very little notice taken of him; things difficult and hard to come by, carry some weight in men's expectance: Foolish and absurd Opinions are only put to Nurse by Persecution, and by that made to have something in the concerns and fears of others, which has indeed nothing in itself. The hiding men by a keen pursuit after them, in the profession of such things, keeps them alive; whereas if they were openly preached, written, and discoursed of, the folly of them would appear such, as not only others, but the men themselves would be ashamed and a weary of them: Besides, punishing men for Religion, where there are several parties, lays a Foundation of endless troubles and perpetual feuds: for that ill Opinion and anger, which makes one party, when prevailing to suppress and punish the rest, propagates still the same anger and dislike in the parties punished, and begets by such provocation a certain resolution to retort the same again, and a readiness to embrace all opportunities to effect it; whereas that party that once gives liberty to the rest, buries all those Evils, and unites all in the common union of their own interest and security. 'Twill be impossible to find out a way for men of differing Judgements in Religion to live together, and enjoy the common advantages, which as men they may afford one to another, unless they exercise an Indulgence to each other, in that variety they stand in as Christians. Where there are many differences, and a State denies any Liberty, but strictly imposeth the State-Religion upon all, the case always falls out to be, that the earnest desire of that we call Liberty of Conscience, lies glowing in the Embers of men's discontent, and is a thing in itself so popular, a thing of so great evidence of Reason, when it may be discoursed upon equal terms, and so much the concern of every man, but the present Imposer, that 'tis very apt to kindle and flame out, and upon any straight or emergency of State, either by Foreign War, or Domestic Division, to make such an Earthquake as may endanger the whole: 'Tis most prudent in a State to give Liberty, when there is least power to demand it; those may be gained by giving it, that may prove dangerous in forcing it: To force and pen men up in such things is wholly unnatural, and will, like Wind penned up in the Earth, or the Sea shut up by Banks, break out at one time or another with the greater violence. Liberty in Religion was never yet denied in a Protestant State, but it had first or last a mischievous effect: To instruct men in Protestant Principles, and then to put a Yoke of Uniformity upon them, hath no more proportion in it, than to educate a man at Geneva that is to live at Rome, and to breed him a Calvinist, whom you intent for a Papist.  
Were there no other reason to make a Prince or a State out of love with punishing men for Religion, and matters of that nature, this were sufficient; to consider such punishment ever falls upon the most honest of his Subjects in every differing party; men of lose juggling principles and unsound hearts will be sure to escape the Net; only the sincere  man, that cannot dissemble, is caught; 'twas the device against Daniel heretofore, they knew, in the matters of his God, 'twas easy to deal with him, because in those he would not upon any terms dissemble.  
This has Three ill Effects always attending it.  
First, It disobliges the best sort of men in every party, whom the State should most cherish and engage; whatever is said to the contrary, those that are the truest Subjects to the Great King, will be also found the best to his Vice-gerents here: 'Tis a strange Heterodox kind of policy, to make all the honest sincere men in a Nation of every party, but that one the State adheres to, the object of the State's displeasure, and to make Laws that can have no other effect but their Suffering.  
Secondly, All standers-by, the generality of a Nation looking on, must needs be dissatisfied, to see a plain honest man, upright and punctual in all his deal amongst men, punished merely for his Conscience to God; and because he will not comply to save himself, which nothing but his Conscience can lead him to, and by parting with which he may at any time purchase his quiet; in such a case common Ingenuity begets pity for him, if not Proselytes to him, and great dislike of the course taken with him.  
Thirdly, Though it be a secret, yet 'tis a very sure and certain way of bringing National Judgements upon a People; no doubt God takes great notice of the punishing men, merely because they are true to him; for so every man is, that is true to his Conscience, though it be erroneous. Upon no other account was it that Paul justified himself before the Highpriest, in saying, He had walked before God in all good Conscience to that time. His meaning was, He had gone according to his light, as a thing pleasing to God, though otherwise, as to the matter, his Conscience was erroneous, and his Judgement misinformed. And he tells us afterwards, That he obtained Mercy from God, because what he did against the Church was done Ignorantly, and in pursuance of the best Light he then had.  
The punishing men merely for following the pure dictates of Conscience, is no doubt the true cause of many National miseries; And a State should be careful to avoid this, as they would preserve their own safety & welfare. If we look into that which naturally occasioneth several Opinions in Religion, 'tis that which a Prince should for his own Interest highly encourage, and that is Knowledge; for no doubt, as Knowledge increaseth, it expatiates itself into variety of Thoughts and Principles; and as it enlargeth all other Sciences, so Religion. Knowledge is the Glory of a Nation, and that by which all matters of concern to it, as War, Trade, Policy, and every thing else is highly enlarged. 'Tis the high Honour of a Prince to govern a Wise and a Knowing People, as well as a Great People; 'Tis an impotent piece of Policy, and equally destructive to all public Interest, to say, Subjects must be kept ignorant, as to say, They must be kept poor. They are Maxims only fitted for a Tyrant, and such who only govern for themselves, and calculate all Interests, at they concentre in their own, and by so doing make themselves their own Idols. Nothing damps all Noble Undertake amongst men of Conscience like Imposition in Religion; it makes them hang down their Heads, it makes them heartless in their Callings. If they are denied freedom in Religion, men of Conscience will care little for any thing else. Solomon tells us, A wounded Spirit no man can bear. He that carries a taint of trouble in his mind about these things, is impotent in every thing; 'tis Liberty in Religion that breeds the noble and generous minds. Let a man know his duty to God, and have freedom to perform it, and that man will have Wisdom & Courage above any man. Imposing Religion upon men has never other effect than either to lull men asleep into implicit ignorance, and so make them as sottish and useless Members of a State, as they are of the Church, or else, where it meets with Knowledge and Integrity, sinks men under the greatest grief, and provokes them to the greatest dissatisfaction. If we look amongst ourselves, who be they that desire favour in this particular? And who be they that will be gratified and engaged by it, but every where men of Religious Principles? And are they not generally the sober and serious men that bring good to a Nation? Are not they in all Callings and Trades generally most industrious and thriving? Are not they most saving in their Expenses, and every way, either in War or Peace, most useful and serviceable? 'Tis debauched, lose, expensive people that over-live their Estates, and neglect their Callings, that help to pull a State down; such men will be sure to Conform to any thing, that secures them in present Luxury: 'Tis the Sober, Serious, Religious sort of men that every way make a Nation prosperous; to discontent such, and to put them into one common Dungeon of imputed Faction and actual Persecution, will never be found any right measure of a true National Interest.  
Several things with great Evidence, seem to plead for Moderation and Indulgence here in England.  
First, The Number and Quantity of those concerned, as well as the Quality, is such, that it can be no way prudent to discontent them upon that which will no way compensate the inconvenience; there can be no good Policy to leave so many men mixed every where, even in the highest places of the Nation under dissatisfaction, without the least effect, but the reproach of imprudence in doing it; and to put a disgraceful distinguishing Character upon them, as men unfaithful to the State, only because they cannot comply with some Ceremonies (as the case is general amongst us) and worship God just in the public way, a thing of no more intrinsic concern to the State, than to have all men of the same Opinion in a disputed point of Philosophy, and a thing of as equal likelihood to be attained. A Subject that gives the same Testimony of his Fidelity to his Prince that others do, and behaves himself in all civil Concerns as a faithful and profitable Member of the Commonwealth, and yet is looked upon as a public enemy, and made the object of public anger, because he cannot in every Circumstance comply with the public Religion, is without doubt very severely and impolitically dealt with. As every Subject hath an Interest in his natural Prince, so hath the Prince in every Subject, and should be like the true Mother that would by no means divide the Child. To take such a course is to furnish out a party ready; for whoever first makes a disturbance, nay, it's to tempt men so to do, by seeing a party so prepared.  
Let Liberty of Conscience be once fitly given, and the Root of all men's hopes and pretensions, that desire public mischief, is pulled up, and the King will be the greatest and the most beloved Prince that ever yet sat upon the Throne.  
Secondly, We shall never have a flourishing Trade without it.  
1st, Because the pressure in these things falls generally more upon the Trading sort of men, than any in the Nation; we may see it in the great City, and in all Coporations; It makes many give over Trading, and retire; It makes others remove into Holland, and other Foreign parts, as it did heretofore from Norwich, to the irrecoverable prejudice of our Cloathing-Trade upon the like occasion; And it certainly prevents all Protestant Strangers to come to live and trade amongst us. It puts great Advantages into the hands of the Hollander every way, who have not a better Friend in Europe than Uniformity in England. As Liberty of Conscience here is that they fear above any thing, so it would insensibly more weaken them than all the Victories we have obtained over them.  
2dly, Men will never trade freely where they do not live and converse freely: Where a man is afraid to be watched to a Conventicle, and most of the time he serves God is fain to hid himself; no man will choose to live so if he can avoid it: Every man that cannot conform to the public Religion, lying under the lash of the Law, will prudently shun both Business and Company, will never lay out his Estate where 'tis in any man's power to do him a mischief. A man conscious to himself that he cannot comply with the Law, will avoid meddling with any thing, and choose privacy as his best security. This we have had a sufficient demonstration of in the Papists, who for many years, ever since they lay under the lash of the penal Laws, have been of little use to the Nation, have retreated from all public Commerce amongst us, kept their Money by them, sent their Children abroad, and disjoined themselves from all the public concerns of the Kingdom.  
3dly, 'Tis the King of England's true Interest to become Head of all the Protestant party in the World; and he will never do that, but by first making himself a common Father to all his Protestant Subjects at home. That 'tis his Interest to head the Protestant party abroad, is plain, because being the greatest and most powerful of all Protestant Princes and States, he will necessarily draw them into a dependence upon him, and desire of Protection from him; by which not only the Protestant Interest in itself will be much secured by being so united and conjoined, but the King of England also will receive a great Accession of Power, by the Influence he will have on so great a part of Christendom, which he may make use of, not only to secure the Protestant Religion against the common Enemy of it, but to advantage himself every way, by the great respect and interest he will have in all Protestant States.  
To bring the Protestants into an Union amongst themselves, will be of advantage to every Protestant-State, but to none so much as England: First, Because England naturally becomes the Head of such a Union: And secondly, Because the Designs and Practices of the Popish party ever since the Reformation, have lain and will lie more united against England than any Protestant-State, as supposing that the chief Support of all the rest; and therefore England can never be truly safe, nor secured in its proper Interest, but when 'tis environed with all Protestant-States adhering to it, and depending upon it. How sadly England has miscarried, when it has espoused any other collateral Interest but the Protestant, has been too obvious ever since the first Reformation: England has been always greatest at home, when it has been the greatest Defender of the Protestant Faith abroad. Now if the King will thus rightly state his Interest abroad, he must begin the work at home; if he persecute and keep under any of his Protestant Subjects at home, those of their Opinion abroad will never put themselves under his protection: As he must make no distinction in Christendom, but Protestant and Papist, so he must make no other amongst his Subjects at home. He that imposeth any one Opinion amongst Protestants, and will tolerate no other, makes the distinction to be still between Protestant and Protestant, and makes himself but Head of a Party amongst them, and will never so head the Protestant Interest as to oppose the Popish party with it, or unite the Protestants so under him, as to make them acknowledge him for their Head.  
Whoever would be Head of all the Protestant Interest, must have no common Enemy but Popery, and concentre all there: Imposing Conformity to the Opinion of any one Protestant party upon all the rest, is but to make himself so much the weaker by every Dissenter, and is indeed totally destructive to the very being of such a thing.  
First, Liberty of Conscience is the best way to secure us to the Protestant Faith, and to prevent a relapse to Popery; the Protestant Religion will be fastest rooted by exerting fully the Principles of it, and a throughout adhering to them: By our practice in dealing one with another, to deny those Principles by which we justify our Separation from Rome, is the ready way to make them return thither again. Teach men, that there is no man nor men under any one denomination since the Apostles time, that are infallible in delivering Divine Truth. Teach men, that the Scripture is the only Rule of Religion, and let them read it: Tell them, they are to follow no men farther than they follow that Rule; and that every man is Judge according to the best Light he hath of that Rule, and how far other men comply with it, and differ from it: And that every man is bound to behave himself towards God, according to the Judgement he shall so make within himself: All which are Protestant Principles and Eternal Truths. And then collect the sense which these Principles issue themselves into, and how unreasonable will it then appear to force men to comply with the belief of others, contrary to their own? And when you have bid them use their Light and Reason to punish them, because they will not oppose it, and go against it; How can we otherwise justity forcing men, where such Principles are avowed, but by a flat denial of them, and recurring to those Popish Weapons of the absolute Power of the Church, and her uncontrollable Authority? And so by condemning others, that upon the exercise of their own Light and Reason now differ from us, condemn ourselves, who upon the same at first departed from Rome. When we oppose the Church of Rome, we justify ourselves upon the very same Arguments, by which Dissenters now amongst ourselves make their defence against us; And when we dispute against them, we take up the same Arguments the Papists use against us: There is scarce any considerable Argument urged of late for Conformity and Imposition, but if you trace it to the Seat, you shall find it in Bellarmine or Suarez. The truth is, he that cannot endure to have any differ from him in Opinion, about the supernatural Truth of the Gospel, and will have no toleration of several persuasions of that kind; and thinks it destructive to mankind, and the being of every State, to suffer any so to be; That man is a Protestant by mistake, and will find himself at home in his Principles no where but at Rome. The farther we remove in our Reformation from the Practices and Principles of the Church of Rome, and live upon our own, the less like we are to return to it. If we make use of their Arguments and Principles at one time, we may come to use them at another, and at last espouse them altogether; and what serves our turns at some times to oppose others, may at last prevail upon ourselves. And so it is in our Practices, reserving any of their Ceremonies, may at last bring us to some of their Doctrines. He that keeps a Holiday, is within a step of praying to that Saint for whose sake he keeps it, especially if he have the wit to consider why he keeps it. He that knelt and puts weight upon it, is in a fair way to adoration; and he that is for joining the Cross with Baptism, may come to do it after Grace, and cross himself in time. 'Twas Bishop Bonner's observation, when he saw the Reformation, and how many of the Popish Ceremonies were retained, being asked, what he thought of it? If they like (saith he) the taste of our Broth so well, they will eat of our Beef shortly.  
Secondly, Liberty of Conscience is the great means to diffuse Gospel-knowledge in divine things, and that's the best and surest way to bar out Popery, and lock the Door upon it forever. Ignorance is the great and only preparative for implicit subjection. Christendom cannot (I dare say) afford an instance that ever any State or People, where Divine-Knowledge by Liberty of Conscience, and a Liberty for the Gospel was once spread, were in the least danger of turning Apostates to Popery, but have grown daily more and more into a detestation of it, and generally almost every man amongst them carrying a Weapon in his understanding to defend the Protestant Cause.  
Were Liberty of Conscience granted in Italy and other Popish States, we should soon see the Mitre totter upon the Pope's Head, and probably see as fair Churches there as in any other part of Europe. 'Twas observed in the Wars of the Low-Countries, that when ever any Catholic begins to look into the Bible, he was not long-lived in the Roman Profession.  
Thirdly, Liberty of Conscience will breed men up with an irreconcilable dislike to all Imposition in Religion and Conscience, and so unite them in a general abhorrence of POPERY, as the grand Mother and Author of it all Chistendom over: All Principles and Parties born from a Liberty given in Religion, have an Antipathy in them to that Romish Yoke, and do naturally unite against the Popish Religion, as the grand and common Enemy of them all.  
Let Liberty of Conscience once be given in a Protestant-State, and though there be never so many differences amongst themselves, yet men of all persuasions will concentre in that. He that has the freedom of his Religion will be concerned to defend it, and look upon Popery as the great Grant he is in danger of. Experience and Fact, the best of all demonstrations, do evidence this. Take a view of those places where Liberty of Conscience hath been most given, and you will find there the greatest aversion to Popery that is in any parts of Christendom.  
'Tis in other places, where other Methods of Imposition and Persecution are used, that compliance with Popery hath been attempted, and projects set on foot to compound the Protestant and the Papists into an Agreement.  
'Tis Imposition in Religion sweeps the House, and keeps the Nest warm for Popery: Liberty of Conscience mortally stabs it; where that is once given, it may be said to the Pope, as it was to Belshazzar, God hath numbered thy Kingdom, and finished it; And the place where he once Tyrannised, shall know him there no more.  
Lastly, If the Church of Rome understand their own Interest, as we have good reason to believe they do, this Case is determined to our hands: for upon every occasion since the Reformation, both in Germany, France, Switzerland, and all places where Liberty of Conscience hath been endeavoured, the Popes have toto animo, every way opposed it, and declared it a thing perfectly destructive to the Church, and such, as wherever it was suffered, would destroy the Roman Faith; and in that Maxim, I believe their Infallibility is not much to be denied. Some are so much otherwise-minded, that they believe Liberty of Conscience will be the ready means to induce Popery again amongst us; The Reasons of it seem invisible, unless it be done by some new Rule of contraries: It must either come to pass by giving Liberty in general to Protestants of differing persuasions, or else by giving Liberty to the Papists themselves, as included in a general Liberty.  
For the first (I hope) it appears evidently to have another tendency.  
And for the second, The giving Liberty to the Papists themselves amongst us, no man well informed, can imagine that they should be included in any such Liberty.  
First, Because in their Practice amongst us, they refuse to give that public assurance every Subject aught to give of his Fidelity that expects the favour due to a Subject.  
And secondly, Because their Principles are such, that if they understand their own Religion, they can never be good Subject to any Protestant State: He that knows not this, knows not the ROMAN RELIGION. And to prove it so by Fact;  
Amongst very many other Instances, let what was done here in the time of Queen Elizabeth to her, and at the same time in France to Henry the Fourth, forever lie upon Record against them. Nor can a Papist ever become a true and hearty Subject to a Protestant Prince, but by that act he ceaseth to be so. And as common Justice does deny them all pretensions to Liberty, so common Equity opposeth them; for as both they and their Religion abhor giving Liberty to any but themselves, so is their practice accordingly; for they never give Liberty to a Soul living, that differs from them, where they are able and dare deny it.  
To say, That Liberty of Conscience can have no other effect, but to tolerate damnable Heresies, and all kind of Sectaries, which is the usual way of discoursing it; and so to enlarge into all kind of Satyrical Rhetoric upon that Topick, is to put a Bear's skin upon it, and then to bait it. 'Twill be to impose a thing of a very hard belief upon me, to say, That Truth never gains by Liberty, and that the Imposer is always in the right, and the Sufferer in the wrong; especially considering, he that thinks me an Heretic, another thinks him so, and a fourth thinks us all so; and all the while we are all of us weak, imperfect, fallible men, sitting in judgement, and sentencing one another: And there can be no other end of it, but that he that is strongest makes himself in the right, and destroys the rest. When ever Truth comes to suffer by Imposition, as many times it does, and comes afterwards to be so acknowledged, the evil of such Imposition carries its own evidence.  
But suppose such Truth never gets any good, and Liberty should be only to men under Errors and Mistakes, 'twere not fit then to deny it, that is, 'twere not fit then to impose upon them; for Liberty is nothing but a Negative upon Force and Imposition: If we consult the good of such men themselves, so lapsed into Error, and desire their Conversion, Force and Imposition is no way to it; If we consult our own Security, there is no danger at all can come by it; for as long as such Errors lie in the understanding, and are only conversant about supernatural things, they have no reference at all to the being or well-being of Mankind, as such: What hurt does an Error in Religion do me in my Neighbour, that is otherwise an honest and good man? He is rather in that an object of my Pity and Instruction, than of my Anger.  
If we desire to have all men of our Opinion, because we think we are in the right, 'tis a very commendable thing; and if we do it with such a public Charity, we shall use only such Christian means as naturally conduce to bring it about. But, if through the Pride of men's Hearts, and the Intention of their own Exaltation thereby, they will have every body of their Opinion; and because they cannot convince and persuade them, will therefore force them, and trample upon them, that's an Odious Super-intendency.  
To say, That upon a prudential Account, Liberty should never be allowed in a State, because 'tis that which will unite Parties, and bring them to a Consistency amongst themselves, and so render them much more dangerous, is to say a thing upon a great Mistake. For common Experience shows us, That nothing unites Parties more amongst themselves, than a hot Persecution; For does any thing bring them so much together as that? 'Tis like a great Storm that drives , that are scattered about, altogether, and brings them to meet in one common shelter to save themselves.  
Ridly and Hooper agreed in the Goal, that would hardly have disputed themselves Friends.  
There is no Bond of Union amongst Disagreeing Persons like PERSECUTION: The common Concern of their Security then begets Correspondency, Acquaintance, and such Intercourse and mutual Assistance, as endears them above any thing one to another.  
And for the Danger there may be of any Party, there is nothing sure so like to remove that, as indulging them with a Liberty: The best way to be secured against the discontent of any Party, is to remove the Cause of such Discontent; and the best way to be out of fear of them, unless you can totally destroy them, is to oblige them, and so at once to engage and win them over, and thereby disband our own Fears.  
A late Author tells us, with particular Remark, That Maecenus heretofore gave advice to Augustus, That upon no terms he should endure such who would bring in any strange Worship into the State. I believe it, and 'twas such kind of Advice (no doubt) that caused the Ten first Persecutions.  
Methinks the Author should have remembered, That that advice would have kept Christianity out of the World. For if we follow the Track of such Policy, we shall find, that what we now say against Tolerating Dissenters amongst ourselves, the Papists first said, and do still say against us all; and if we go one step higher, the Heathens said the very same against the Christian Religion itself, and thought it a Factious, Fanatic Project of sick-brained men, and a thing not to be endured, that men should not content themselves with the same Gods that the rest of World worshipped and acquiesced in. 'Tis a sad thing, and much to be lamented, that the Protestants should take up the Dregs of those Politics, and make use of them one against another, upon very small difference amongst themselves.  
The same Author, in another part of his Book propounds this Question:  
If divers ways of Worship (saith he) be allowed in a Nation, what shall a Prince do? If he keep any men of any Profession or Party out of Employment for their Opinion sake, he disobliges that Party: If he bring all men indifferently alike into Employment, if he be of any Party himself, he will disoblige his own Party, who will expect Pre-eminence in that kind; and so in Conclusion, by endeavouring to please all, he will lose all.  
This is a Knot very easily untied. I will suppose a Prince strict in the Profession and Practice of what he thinks is the Truth; and the more strict Personally he is, the greater will the favour of Indulgence appear to those that differ from him: But there is no necessity that he should make a Party of those who are of his Opinion, distinct from the rest of his Subjects: 'Tis below his Greatness, and besides his Interest so to do; they will soon become like the Sons of Zerviah, and in time grow to be too hard for him. Those that are of his Opinion, he may think them (in his private judgement) better Christians than others; but there is no Policy so to distinguish them, as if they were thereby better Subjects than others.  
All men in a State are to give one Common Assurance of their Fidelity; and such who are allowed a Liberty in their Religion, when differing from the public Profession, the Political end of it is, to make them good Subjects; and the end of that must needs be, to make them serviceable to their Prince: And there is no Reason to doubt, but that they will be so, and eminently so, because they lie under an Obligation to his Favour, those of his own Opinion are not capable of.  
A Prince should seat himself in his Throne with an equal Political Aspect to all his Subjects, and employ them as their fitness for his Service qualifies them: There is no Reason to narrow and limit a Prince to any Party, or to let any Party grow into such a Predominant Opinion, as if the Prince were confined to them.  
No man's bare Opinion in such things should qualify him for an Employment, nor no man's Opinion ought to put a Negative upon him in that kind: that is for a Prince after he has obliged all his Subjects to him, to lose the use of a great part of them. Let a Prince but choose men to serve him, whose Ability and Fitness carries the evidence of his Choice, and other Exceptions will soon vanish. 'Tis below the Greatness of a Prince to have any Subject to pretend to Employment upon any score but his Judgement of his fitness for it.  
The King of France hath often with good success employed his Protestant Subjects; Nay, has often trusted the Command of his whole Army in the hand of the Protestant, and yet feared not the disobliging of the Popish Party, or being thought a man of no Religion for so doing. 'Tis a most Absurd and Impolitic thing, because men differ in some divine supernatural things, to put them under such Characters, as to make them unuseful one to another in all other humane things.  
Let a Prince once give Liberty of Conscience, and he obliges all Parties to him, and makes them wholly depend upon him; the Tenor of their Liberty will be a Tenor in Capite, and Quam diu se bene gesserint; and for employing men, and dispensing favours to them, let all Parties with a due subjection lie under the Prerogative and Sovereignty of his pleasure.  
Two things are with much earnestness usually Objected against the Grant of Liberty:  
First,  
That it is unbecoming the Zeal and Concern a Magistrate should have for the Truth of Religion to give Liberty to any thing but what he thinks to be so; and that such a Lukewarmness, as Liberty to several Opinions supposeth, does no way become him.  
Secondly,  
That giving Liberty to men of several Opinions, is the way to Propagate and Increase them, and is of great danger to a State.  
For the First:  
It is very fit that the Magistrate should espouse what he thinks to be the Truth, and keep himself to the strict Practice of it, and use all lawful means to possess others with it; let him use all the means Christ and the Apostles used to convince and convert men; but let him not lay Violent hands upon men's Persons, because he cannot satisfy their Understandings: That's Zeal without Knowledge, and Religion without a Rule, either in Reason or Divinity: That is to run into so wide an Extreme from Laodecean Lukewarmness, as to become like Paul before his Conversion, who saith of himself, That he was Mad, Persecuting the Church.  
To say, A Magistrate is Lukewarm in Religion, because he will not Force men to his Opinion, is to say, He is Lukewarm because he will not do a thing that Christ hath no where required of him; and to do a thing that is to no purpose to do, for that very end for which it is done.  
Tolerating men has no more in it, than not Forcing men: 'Tis only a Negative Favour, there is nothing Affirmative in it. A Magistrate will never be charged with Lukewarmness in Religion, that makes use of all Gospel means to promote Truth, and that he may do, and yet never violate the due Liberty of any man's Conscience.  
If we consult the Ancient Practice of the first Christian Magistrates, we shall find it plain, That Liberty of Conscience was given by the Christian Emperors. Constantine did it fully. Eusebius in his Life time tells us, That he made a Decree in these words,  parem cum Fidelibus, ij qui errand, pacis & quietis fruitionem gaudentes accipiant. 'Tis true, he banished Arrius; but let any man consult the Ecclesiastical History, and he shall find Arrius so Factious and Base a Person, that there needed no part of his Opinion to be the cause of his Exile. Gratian the Emperor made likewise a Decree for Liberty in Religion. The Jews had granted by all the Emperors, the same Rights with other Christians. Jovinian and Valentinian, most Noble Princes, suffered Christians of several Persuasions to enjoy their Liberty: Of this, Grotius in his Book De Imp. Sum. Potes. Circ. Sac. Cap. 8. takes particular notice, adding these words, and saith, which is more to be Noted, The Emperor did not only permit Jmpunity to Disagreeing Sects, but often made Laws to order their Assemblies.  
Liberty therefore in Religion is not either so new, or so strange a thing, or so great a Monster as men would make it. State-Religions are not always Infallibly true; Truth sometimes keeps men from embracing them, it doth so in many parts of Christendom; and in that case a Negative Restraint upon the Magistrate's compulsion, is the only shelter of Truth. The Wisdom of Christ, who hath forbid the use of the Temporal power under the Gospel, about Religion, hath left things best. For if a Magistrate be in the right, he may promote Truth, as far as in the nature of the thing, and by Christ's appointment, it can be promoted; If he be not in the right, where the Temporal Power does not interpose, men are secured in the profession of Truth, and not hazarded in refusing a public Error.  
He that would have the Magistrate force all men to his Religion, will himself be burnt by his own Principles, when he comes into a Country where the State-Religion differs from him: To say, He is in the right, and the State that does it in the wrong, is a miserable begging the Question. If one Magistrate be to do it, all are to do it, and there can be no other Rule of Truth and Error in that case, but what they think so. If a Magistrate be once admitted to punish with Death, what is really and truly in itself an Heresy, he may and must by the same Rule, so punish every thing he thinks so: Where shall the Definition of Heresy terminate? And who shall set the Magistrate bounds in such a case? Misinformation, Passion, or some sinister Interest can only lead men into such Principles, which tend to nothing but to make Religion disturb the peace and quiet of all Mankind; and as one saith well, To bring Christians to a Butchery one of another, and to make a mere Shambles of Christendom.  
For the Second Objection:  
That giving Liberty to several Parties, Increaseth them, and makes them dangerous to a State.  
First, 'Tis very fit, that wheresoever you will suppose Errors to be sprung up, all the means Christ hath appointed for that end, should be used to suppress them, and reclaim men from them: Let their Mouths be stopped with sound Doctrine, and spiritual Censures; the only Question is about the use of the temporal Power in such things: And Experience tells us, That since the World began, to this day, Principles and Opinions in the Mind were never extinguished by the punishing the Body: That old Saying verifies it, Sanguis Martyrum, Semem Ecclesiae.  
Nay, there is nothing under the Sun to promote an Opinion in Religion, like making men suffer for it: The Constancy and Courage of men in suffering for an Opinion, will sooner persuade men to it, than all the Discourses and Sermons in the World.  
If the Magistrate take a Violent course to root out all different Opinions in Religion, such as the Emperors heretofore, when Heathen, took with the Christians, and the Popish States, where they are able, do at this day with the Protestants; besides the Cruelty of it, with which he will besmear himself, he will miss of his end, and find a Succession of those Principles in others, rising out of the Ashes of those Destroys, as it used to be said heretofore by the Martyrs;  Quoties morimur, toties nascimur. 
If he take a mild and more gentle way of Persecution, he only exasperates them, and then leaves them armed with all possible Discontent to hurt him.  
Consider the giving Liberty under these two Heads.  
First, The giving of it to several Opinions and Parties, where they are already actually existing.  
And Secondly, The giving Liberty so, as will occasion and produce such Parties and Opinions.  
For the First; Where there are several Parties in Religion already in being, and diffused all over a Nation, as the case is with us, there is no way to secure them, but to indulge them; for they are by their Number outgrown the Political part of Persecution.  
For the Second Consideration of Liberty, the giving it so as will naturally produce several Principles and Opinions in men; he that would prevent that, must give no Liberty to the Protestant Religion, must not let the Bible be read by the Vulgar: There is no way to keep out several Opinions in Religion, but an implicit ignorant Subjection to an imposed Infallibility, and to do as the Turks do, who will not have any Learning or Discourse amongst them of Religion, for that very Reason, because they will have no Religion but Mahomet, nor no Learning but the Alcoran: Such Policy to Murder men's Souls, is hatched in Hell!  
The Art of Printing was at the first thought dangerous, because it was looked on as a thing like to introduce several Opinions in Religion. Cardinal Woolsey in a Letter of his to the Pope, hath this Passage about it:  
That his Holiness could not be ignorant what divers Effects the New Invention of Printing had produced; for as it had brought in and restored Books and Learning, so together it hath been the occasion of these Sects and Schisms which daily appear in the World, but chief in Germany, where men begin now to call in question the present Faith and Tenants of the Church, and to examine how far Religion is departed from its Primitive Institution. And that which particularly was most to be lamented, they had exhorted the Lay and Ordinary men to read the Scriptures and to Pray in their Vulgar Tongue. That if this were suffered, besides all other dangers, the common People at last might come to believe that there was not so much use of the Clergy; for if men were persuaded once they could make their own way to God, and that Prayers in their native and ordinary Language might pierce Heaven, as well as in Latin, How much would the Authority of the Mass fall? How Prejudicial might this prove unto all our Ecclesiastical Orders? Lord Herbert's History of Hen. 8.  
Liberty of Conscience lies as naturally necessary to a Protestant State, as Imposition to a Popish State; he must be a good Artist that can find a right middle way between these two. 'Tis the Glory of Protestant-States, to have much of the Knowledge of God amongst them, and that variety of men's Opinions, about some less weighty and more obscure matters of Religion, as it much tends to a discovery of the Truth of them, so it no way breaks the Bond of Protestant Union, where men generally agree in the same Rule of Religion, and in all the chief and necessary Fundamentals of Salvation. Liberty of Conscience in such States, as it is their true and genuine Interest, and without which they will but deny themselves those advantages they might otherwise arrive at; so with the forementioned Boundaries, can never prove hurtful or dangerous, there being always a just distinction to be made between those who desire only to serve God, and such who pretend that, to become injurious to men.  
And thus we have seen, that not only Religion but Reason, not only Duty but Interest, do invocate Princes and States in this particular: To whom it may fitly be said, in the words of the Psalmist, Be wise now therefore, O ye Kings; and be instructed, O ye Judges of the Earth.  
FINIS.   

De Christiana Libertate, Or the Mischief of Impositions amongst the People called Quakers, Made Manifest. Showing The Inconsistency betwixt the Church- Discipline, Order and Government, erected by G. Fox, and those of Party with him, and that in the Primitive Times. Being Historically treated on. WITH A Word of Advice to the Pencilvanians. And is the First Part of Naked Truth.  
By FRANCIS BUGG.  
GAL. 6.12. As many as desire to make a fair show in the Flesh, they constrain you to be Circumcised, etc.  
GAL. 5.1. Stand fast therefore in the Liberty wherewith Christ hath made us free, and be not again entangled in the Yoke of Bondage.  
GAL. 5.2. Touch not, taste not, handle not, etc.  
London, Printed for the Author, 1682.   

An EPISTLE Dedicated to the Noble BEREANS Of this Age.  
HAving by the Book prefixed, laid before the Magistrates, and others concerned, a clear Demonstration, and many weighty Arguments for Liberty of Conscience, to all Protestant Dissenters, who desire to live a peaceable Life under the Government. I am now come to treat on the Religious Differences amongst us the People called Quakers, and therein to vindicate the Christian-Quakers (who retain their Primitive Principles) and defend their Plea for Liberty of Conscience from the Calumny and Reproach which the Innovators have put upon both it and the Pleaders thereof; as if the Tendency thereof was to introduce Looseness, Ranterism, or the like sort of Abominations; all which we detest and deny: And in the Introduction to the Accus. etc. they have Sentenced William Rogers to be no Quaker, by which they mean, no Christian; for if I may be in their account a true Christian, and yet no Quaker, then what damage is it to be no Quaker: So that as the Baptists and others (about the Year 72. by their Dialogues, and otherwise) rendered us no Christians, because our Creed lay not literally in their 8th. Article of Faith: So doth the Apostate and Innovator endeavour to Unchristian the true Christian-Quaker. And the two principal Reasons that can be alleged against us, are; First, our Nonsubmission and Nonconformity to the New Order of the Women, Erected by G. Fox, and Confirmed by a London Yearly-Meeting. And Secondly, That their way of compelling, and Antichristian way of Proceeding to bring to, and force a Uniformity, is by us slighted and contemned, and published in Justification of our Plea for the Liberty of the exercise of our Conscience in Matters Spiritual. I say these two are the grand Reasons for which they render us no Quakers, & (as I said) consequently in their Esteem, no Christians. Whereupon we, the Caluminated Abettors of the Cause of Truth, can do no less than call to you, the BEREANS of our Age, not to believe every wand'ring Book that is put forth against us, but read and examine the Matter, and before you pass Judgement; see what we can say for ourselves in Defence of our Christian-Plea for Liberty of Conscience: and for which Reason, I choose to Dedicate the Ensuing Tract in the first Place to you, expecting your Impartial Examination, etc. For as William Penn very well says in his Epistle to you, the Noble and Examining BEREANS, (who usually hear both Sides,) in the Front of the Book, Entitled the Christian-Quaker, and his Divine Testimony Vindicated, etc. So we find it Experimentally, viz. The Insatiable Thirst of men after Religious or Civil Empire, hath filled almost every Age with Contest— There is something in Man that prompts to Religion, and such as stand not in the TRADITIONS of Men, nor any mere Formality. But Man, that he may not lose the Honour of a Share— with an unwarrantable Activity, so Adulterates by an Intermixture of his own Conceptions with their Divine Dictates, and purer Discoveries; SO Sophisticates, that at the last they become more his own Workmanship than the Truth's: And so fond is he of this Child of his Brain, that like some Ancient Tyrants, he will rather cut his way to the Throne by a violence upon all others Consciences, than not put a Crown upon Its HEAD.  
And how far these Tyrannical Proceed have been used by our New Spiritual Lords, may in part be seen by this following Discourse, which to you the Searching BEREANS, I choose first to Dedicate the same, who am a real Lover of your Example, and a Member of your Society.  
Francis Bugg.   

The PREFACE To The READER.  
THe Main Thing intended by this Discourse, is to show the Mischief of Impositions, on Tender Consciences, in Matters Spiritual; that so, the same being discovered, may be laid aside as a Burden some Thing, and for time to come avoided, and Christian-Liberty, instead thereof, introduced to all peaceable Subjects in every Nation. That this hath been the principal End of all Sound Protestant Writers, as well as of the Author of the First Part of this Treatise, [Whose Name I know not, nor in what Form of Religion, nor amongst what Society of People he walked; but yet his Judgement upon this Subject, is my Judgement,] I can produce many Authors, as well from Ancient and Modern History, as Sacred Writ: wherefore to attempt the same, is no new thing.  
But as it hath been the Work of the Protestants to show that the Pope may Err, nay, hath often Erred, etc. So is it may Business at this time, to show that G. Fox may Err, and which compared with W. Roger's his Book, doth plainly show that he hath often Erred, etc.  
And as the ancient Protestants Work hath been to show that Counsels may Err, and that Synodical Assemblies may Err, nay, have often Erred.  
So it is my Concern at this time, to show that our Yearly-Meeting, and other Synodical Assemblies, and that the Second-days Meeting may Err, nay, have often Erred.  
And now I will show you a Parellel betwixt the Treatment which the Protestants met withal from the Hands of the Papists for their pains; and betwixt the Treatment that W. R. T. C. and others have met withal from the Hands of G. F. and those of Party with him, for their pains, and I expect no better Reward: For I know they will be very angry, yea, dreadful angry, to see their Rood of Grace, or Graceless, as well as Lifeless Image, brought forth to the People's View in its Proper Dress, in all its Imperfect Parts and deformed Shapes; as I have done; showing the several sorts of Metals it is made up with, and the ill composed Ingredients therewith Tempered to make it stand; and when all is done, it is so Lame of its Feet, and see benumbed to the Toes End, that it must and will fall as soon as ever Implicit Faith and Blind-Obedience [the Papists Old Crutches] do but take away their Hands from it, etc.  
First, In Order to a Discovery of the Papists, Tindal, Frith; Barns, and other Protestants wrote many Books under several Titles, but the Papists caused them to be suppressed, calling them Pernicious and Damnable Heresies, and Burned Richard Bayfield, and Imprisoned Thomas Green for dispersing the Books wrote by Luther, Zuinglius, Frith, and others.  
2dly. In Order to make a Discovery of G. Fox and his Party. W. R. T. C. and others have wrote several Books; but G. Fox and his Party have caused them to be Suppressed, so far as their Power reached; advising and cautioning Friends not to read them, which is a doing otherwise than they would be dealt by; (See W. P's Epistle to the Bereans in the Front of the Christian-Quaker and his Divine Test. etc.) Nay, they have Excommunicated J. B. for spreading some of them, etc.  
3dly. Again the Papists hold that the Church of Rome can never Err,— And next, that the Pope, whatsoever he doth, may never be called in question. These two Points being granted, the rest are sure.— Next, the Pope is exempted from all Laws of Man.— Again, no man may Accuse the Pope, for his Acts are excused (as sampson's Murders, the Jews Robberies, and as the Advoutures of jacob's Sons) whereupon St. Bernard said, the Bishops were not Doctors, but Deceivers; not Feeders, but Defrauders; not Prelates, but pilate's. And this is called the Castle of their Church: See The Defence of the Apology of the Church of England, pag. 563. and 494. quest. 9 Cunct. 3. etc.  
Again, What is done and agreed upon at a Quarterly, Yearly, or Second-days Meeting, is Infallible; and being once upon Record, is Irrevocable; because it was done by them, not as Persons in their single Capacity, or as Men: But as a Body, and as a Church, nay, the Church of Christ. And again, Whatsoever G. Fox doth, may never be called in question: Nay, it is impossible to Interdict him, or lay an Impeachment against him, so as to have a hearing by a Meeting rightly Constituted, as may be seen by the 4th. and 5th. Parts of the Christian-Quaker, etc. So that the Exemption of G. Fox from the Stroke of Justice is manifest. Again, No man may accuse G. Fox, let his Crime be what it will; for if he doth, let him look for it, he shall suffer the greatest Penalty that G. Fox and his Party (that Privy-Council) are capable to inflict upon him; as may be seen in this following Parellel, which I shall transcribe at large, betwixt the Papists Cursing Thomas Bennet for writing Papers, and cleaving them upon their Church Doors, wherein he called the Pope Antichrist; and the Invectives against William Rogers and others, for writing Books, and dispersing the same, and reading and and owning the same wherein G. F. is Detected: whereby it is manifest, not only that his Crimes be excused, etc. but by reason thereof, many of our Preachers grow Deceivers instead of Doctors, Defrauders instead of Feeders, etc. See the Christian-Quaker Distinguished, etc. In Five Parts: and the Seventh Part, etc. And Babels-Builders Unmasking themselves, the 1st. 2d. 3d. and 4th. Parts, etc.  
Now for the Completing this Parellel, read the Papists Curse against good Thomas Bennet, who afterwards was Burnt, etc. for setting up Papers, which called the Pope Antitichrist, etc. Even with Bell, Book, and Candle; as I find it in Fox's Monuments, in the Eighth Book of the continued History of the Blessed Martyrs, etc. pag. 311. 312. in the Reign of King Henry the Eighth, etc.  

The Manner of the Papists Cursing Thomas Bennet, for Publishing and Manifesting their Error, before he was Burnt for the same.  
THe Manner [Saith the Historian] of the Cursing the said Bennet, was marvellous to behold. Then said the Prelate: By the Authority of God the Father Almighty, and of the Blessed Virgin Virgin Mary, St. Peter and Paul, and of the Holy Saints, we Excommunicate, we utterly Curse and Bann, Commit and Deliver to the Devil of Hell, him or her, whatsoever he or she be, that have in spite of God, St. Peter, whose Church this is, in spite of all Holy Saints; and in spite of our most Holy Father the Pope, God's Vicar here in Earth; and in spite of the Reverend Father in God John, our Diocessor, and the Worshipful Canons, Masters, and Priests, and Clarks, which Serve God daily in this Cathedral Church, fixed up with Wax such Cursed and Heretical Bills, full of Blasphemy my (See the Old and New Pretence) upon the Door of this and other Holy Churches within this City: Excommunicate plainly be he or she, plenally, or they; and delivered over to the Devil, as perpetual Malefactors and Schismatics; accursed may they be, and given Body and Soul to the Devil; Cursed be they, he or she, in Cities and Towns, in Fields and Ways, in Paths, in Houses, out of Houses, and in all other Places, Standing, Lying, or Rising, Walking, Running, Sleeping, Waking, Eating, Drinking, and whatsoever Thing they do: besides, we separate them, him or her, from the Threshold, and from all the good Prayers of the Church, from the Participation of the Holy-Mass, (No Spiritual Communion then; no, no more than for J. B.] from all Sacraments, Chapels, and Altars; from Holy Bread, and Holy Water [All pretend to Holiness, Holy, Holy] from all the Merits of God's Priests and Religious Men; and from all their Cloisters; from all their Pardons, Privileges, Grants, and Immunities, which an the Holy Fathers, Popes of Rome have granted to them. And we give them over utterly to the power of the Fiend; and let us quench their Souls if they be dead, this Night in the pains of Hell Fire, as this Candle is now quenched and put out [and with that he put out one of the Candles] And let us pray to God, if they be alive, that their Eyes may be put out, as this Candle-light is [So he put out the other Candle] And let us pray to God, and to our Lady, and to St. Peter, and St. Paul, and to all Holy Saints, that all the Senses of their Body may fail them; and that they may have no Feeling, as now the Light of this Candle is gone [And so he put out the third Candle] Except they, he or she, come openly now, and confess their Blasphemy, and by Repentance, as in them shall lie, make Satisfaction unto God, our Lady, St. Peter, and the Worshipful Company of this Cathedral Church. And as this Holy Staff now falleth down, so might they, except they repent and show themselves. [And One first taking away the Cross, the Staff fell down] But Lord, what a Shout, and Noise there was; what terrible fear, what holding up of Hands to Heaven, that Curse was so terrible.  
Now this fond, foolish Fantasy and Mockery being done and played; which was to a Christian Heart; a thing most ridiculous, Bennet could no longer forbear, but fell to great Laughter, but within himself, and for a great Space, could nor cease; by the which thing the poor Man was espied: for they that were next by him, wondering at that great Curse, and believing it could not but light on one or other, asked good Bennet for what cause he should so laugh? My Frieds (said he) Who can forbear, seeing such merry Conceits and Interludes played of the Priests? Straight way there was a noise heard, Here is the Heretic, Here is the Heretics; Hold him fast, Hold him fast.  
Now see the parellel betwixt the Papists using Thomas Bennet, (who was soon after burnt) their Power considered, and the Darkness of that Age; in which a Cloud of Error and Veil of Darkness had covered the generality; and the Usage of George Fox and his Party, to William Rogers and his Friends, for almost the same Reason, viz. Detecting George Fox, etc. Considering (I say) they are a Suffering People themselves; no Law to assist them in their Church Censures; and the Light of the Gospel breaking forth, etc. to the Illumination of the generality, etc.  
That is to say,  
A Gatalogue of the hard Words, censarious Language, bitter Invectives, and severe Judgement, passed upon William Rogers, and his Friends, by George Fox, and those of Party with him, as may be found in the several Books put forth against him and others; approved on by the Second-days Meeting in London: to which I have affixed the Titles and Pages of the said Books, etc. Whereby their Usurped Authority is manifest under the Notion of THE CHURCH, THE CHURCH, THE CHURCH, Viz.  
An Exalted Diotrephes— The Accuser of the Brethrens— Hellish Jealousies— One driven out from the Presence of the Lord, unsavoury Salt— Heady, Wilful— Highminded, Unruly, Passionate, and Furions— This miserable Man W. R.— who through Vnwatchfulness, Disobedience, & Rebellion against God, (which is as the Sin of Witchcraft)— The unclean Spirit & Adversary of Man's Soul; the old Accuser of the Brethren having now the Rule in him (meaning W. R.) and over him, makes War through him against the Lamb and his Followers— Rude, Insolent— His profane speaking concerning the Power of God;— but from the Spirit of Antichrist; the cruel, outrageous, deadly, hellish Spirit, or Image of jealousy; a murmuring, complaining, dividing Spirit; a rending, tearing Spirit; a dark, jealous Spirit; a lose, gainsaying opposite Spirit; a proud exalted Spirit; a contemning scornful Spirit; a self-concested Spirit; a turbulent, wilful, froward Spirit— This cursed Spirit of Satan is now entered into the Heart & Soul of William Rogers, and such of his Abetters as own the Printing and Publishing his wicked Book aforesaid— And are become twice dead, plucked up by the Roots: and through Perverseness, Paevishness, & Cross-spiritedness, enter into the way of Cain, and Spirit of Korah, and his Company,— of which Number and sort is William Rogers and his Adherents— who have attempted such manifest Rebellion against Good pure Power— A cross Cankered Spirit— Fallen Antichristian Instruments— And which I. say, be Co-workers with the Prince of Darkness— where the Firstborn of Death Rules, and Reigns without any good Order— Of that Seed and Spirit, yea, are joined to, and led by, against the very Heart of God, and his Light, and Life, in which his People live with him in.   

The Titles and Pages of the Books that afford these bitter Invectives, here follow, etc.  
Dyotrophes Exalted, pag. 1. 16. 7. 17. 11 Accuser, etc. Title-page, Introduct. An Epistle or Caution, pag. 4. 9 Title-page. Humph. Woolwick his Epistle, pag. 9 11. This with much more, that I might have collected; as, Rotten Heart, Painted Sepulchre, Ranter, Old cankered Apostate, Child of Hell, and the like; but this may serve to give a Relish of their Proceed, and complete the Parellel.  
And now Reader, Why may not I publish what I find (upon due Search and Examination) Erroneous in them, as well, and more justifiable too, than they thus to vent their Passions against the peaceable People among them, because they cannot conform to George Fox his Laws? What, Have G. F. etc. got the Keys, only, in that little Cabinet of Council, Ellis Hooks his Chamber, Viz. The Second-days Meeting in London? What, Have they got a Patent for all Gospel Privileges? Is all Power looked up, Viz. In the Church, I mean, a Yearly Meeting, a Second-days Meeting, a Quarterly-Meeting; I mean, a Meeting of Men, and a Meeting of Women apart from the Men. Must we give up all our Concerns, both Spiritual and Temporal to the Judgement of the men's and Womens-Meetings, as they say in Barbadoes? What, Shall we not manifest the Mischief of Impositions? Shall they Preach False Doctrine, and teach for Doctrine, the Traditions of Men, and shall we be afraid to reprove them? Vnmask and discover them, for fear of a few Invecttives? No, but we will slight them, as honest Bennet did the Papists Curse, and still hold, maintain, and assert Christian-Liberty; which we in the Beginning pleaded for, and admitted the same to each other, in Things which God by his Servants, the Prophets and Apostles, had not set a Limit; believing, that as the Kingdom of Heaven stood not in Meats or in Drinks, nor Carnal Ordinances, so did it not come by Outward Observation; but that as many as fear God, and keep his Holy Commandments, are fenced and secured from hurt by Threats and Censures of Men.  
For in a steady Belief of Christ's Word, and in confidence of his Power and Protection, let all truly Conscientious Christians trust; who said, Mat. 5.6.7. Chapters (which contain his excellent Sermon on the Mount) That as many as hear these Say of Mine, and do them, he it is that built on a Rock. And yet not women's Meetings set up by Him, or so much as counselled to in the manner G. F. and the New Zealots have devised. And he that hears my Say, and doth them not, it is he that will find himself uppn a Sandy Foundation. Although he conforms never so exastly to G. Fox his new Model of Government. Here is the distinction made by Christ, who is Head of the true Spiritual Church; His Mystical Body, made up of Living Members, universally scattered in all Countries, Languages, Professions, and People, who fearing God, and being faithful to that Discovery they have of him, are, and I believe, shall be accepted of him.  
And the largest Commission that ever Christ gave his Desciples and Apostles, was, Mat. 28.18, 19, 20. Where he said, Go teach all Nations, Baptising, etc. bidding them observe whatever I have commanded you. (Mark have commanded) He did not commit the People's Observation to what the Apostles should command; no, no; neither did Paul desire to assume it; but said, Fellow us, as we follow Christ, etc. But what I have commanded you, that bid them observe; for all Power is committed to me, and I will have the Government of my chosen People; and since they have such an Esteem of this my visible Appearance, by reason of the Miracles and Wonders I do; I have told them, that it is expedient for me to go away; and then he that's with them shall be in them in a more large manner, as they wait for my Appearance in their Hearts.  
And as many as have regard to the Commands of Christ, and live in Subjection to Christ their Head, they are in Unity, though they may disobey what George Fox hath prescribed; for he is not the Prophet that we are to hear in all things: no, no, Christ Jesus is he, Blessed and Magnified be his most Holy and Powerful Name for ever: Saith my Soul. Amen.  
Now, forasmuch as there is a Possibility through the Assistance of Christ's Holy Spirit, which is given by Measure to us, to enable us to observe and do those his most excellent Say; which is (as Athanasius saith in his Apology) the Perfection of a Christian: I would ask, Whether he may be capable to be in Unity with the Church, Body, and Spouse of Christ, although he may not observe George Fox his Orders; VIZ. Not submit to the new Order of the Women.  
But if George Fox and his Party shall stiffly stand to it, That the Women-Meeting is of Divine Institution, and therefore no Conformity, no Unity: I than would ask them, Whether Christ was deficient either in his delivering himself to that Honoured Auditory, or in his Memory? And if in either, then in which did his Deficiency consist? And who did he constitute in his room to supply that Defect? Which no Christian can admit that there was any Defect, etc. Whether a visible Head, namely, George Fox, or some other, to whom we should have an Eye; at whose Mouth we should receive the Law in these Gospel Times? If you say No, as you dare not say otherwise, than I make this reply, not at all granting a Deficiency in Christ Jesus: That then his Spirit, or a Manifestation of it, is given to every man to profit withal. By which Rule; I have my proper Gift, and to my own Master I shall stand or fall: Who art thou then that Judgest another Man's Servant? Is not thy Name and Appearance Antichrist, what Pretence so ever thou may'st have? I know thou criest up Holy Orders, Good Orders, Church Government, with abundance of fair Pretences, and Specious Shows, as if thou wert the very Spouse of Christ, and intendedst some special Reformation. But alas! thou art Jezabel, that painted Harlot, who art gone a Whoring from thy Husband, decking and priding thyself with his Jewels & Ornamenns, fitting like a QVEEN, and saying, I AM, AND THERE IS NONE BESIDES ME. But Blessed be the Lord, the Light hath discovered thee, and made thee manifest; wherefore return and repent, that thy Backslidings may be healed. And this is my Desire for you all, who begun in the Spirit; decrying all Lifeless Forms and Traditions of Men; Outward Rules and Directories, Imposition and Compulsion, Formality and Idolatry. But Alas! the Scale is turned, the Scheme is changed: for these Things which you formerly testified against, you are now found in the Practice of: Building again the Things you once destroyed: thereby making yourselves Transgressor's, etc.  
I shall conclude this Preface in the Words of William Penn elsewhere, etc. Having thus Historically Introduced my Discourse, not out of ill will to any, God knows; but in perfect Love to all, that the very truth of Things may be brought to Light, in order to a more clear Understanding of that Controversy which is now on foot, etc. This with much Sincerity I do dedesire that Truth may Triumph over. Formality, and Conviction be the ground of our Conformity.  
Francis Bugg. Milden-hall, the 11th. of the 1st. Month. 1681.    

CHAP. I.  
Treats of Principles of Truth, Received and Believed in the Beginning, with an Epistle about Marriage, and other Things; not as a Form to walk by, but as Advice suitable to the Nature and Tendency of the Testimony of Truth Received and Believed, etc.  
THat in the Beginning, the Inshining Light of Christ Jesus, by his Heavenly Spiritual Appearance in the Hearts and Souls of his People, was our Principle, the very Foundation Principle, and Corner Stone in our Building, there are yet many Living Witnesses: and our Work and Labour in that day was to turn People's minds thereunto, as to the more sure Word of Prophecy; whereunto as many as took heed, did well; and that there was Sufficiency in it (being obeyed) to lead to Salvation. And as our Minds came to be turned to this Inward Teacher. And as we came to experience the Virtue and Excellency of this Holy Unction, so we held a public Testimony thereof to others, that they might thereby be provoked to make trial thereof, that so they might have the Witness in themselves, and see for themselves, and taste for themselves; and to this Word nigh in the Heart, were we committed and recommended, suitable to the Doctrine and Ancient Prophecies of Christ Jesus our Lord, and his Blessed Apostles and Prophets: and in that Day, How did our Harmony sound in our Assemblies? And how did our Love abound one towards another? And our Zeal for the Holy Name of our God. In this stood our Unity; in this stood our Fellowship, even in that Inward Testimony which God committed to us to bear for his Names sake; here was the moving Cause of our Love to God & one toward another; even the Inward Testimony or Manifestation of his Spirit, which God in his Infinite Love hath given us to profit withal: persuant to his former Promises to our Fathers by his Prophets, saying; I will give Him for a Light to the Gentiles, and to be my Salvation to the Ends of the Earth: I will give him for a Commander, and a Leader to my People Israel. And as we came to believe this Report, and to experience the fulfilling of these Promises; and to be Witnesses of the Virtue of this his Blessed Appearance; so we declare to others, that they also might believe, and have Fellowship with us therein: and the more we came thus to be Spiritually-minded, and Spiritually-exercised; and the more we came to take delight therein, and to meditate therein, the more the Lord manifested his Love unto us, and his pure Power amongst us, and became a Hedge about us, and a Wall unto us, and gave us Favour in the Sight of the People; Blessed and Praised be his Holy Name for ever.  
And in that Day, when others would boast of their Church Authority, and Church Discipline, Useful Ceremonies, Comely Orders, and Decent Vestments, etc. We told them the Spirit of God was the Foundation of our Church, as well as the Foundation of the Prophets and Apostles: That Christ Jesus, the Second Adam, the Lord from Heaven, who is a Quickening Spirit, was Head of our Church, Lawgiver to our Church; on whose Shoulders the Government and Authority of our Church is laid; yea, the Hedge and Pale of our Church; and able to preserve our Church: and in this Faith we lived and walked in pure undefiled Love:  
If any said to us, Lo here is Christ, in this Ordinance, or in that Observation: We told them, Nay, Christ is within; and there they must wait to know Him, except they were Reprobates: for the Kingdom of Heaven is within; and there they must wait to receive the Earnest of it: for it comes not by Outward Observations. This we told People: this we proved to the People out of the Holy Scriptures. This upon all occasions we testified to all People, Professor and Profane, Bond and Free, Noble and Ignoble.  
When they told us of their Articles of Faith, and how many they had, and of the Scripture being the Rule, etc. We told them, That Faith was the Gift of God, and to be waited for; and that Faith was the Evidence of things not seen; and that although in the World there were Faiths many, and Lords many, yet to us there was but one Faith, and one Lord Jesus Christ, who was the Author of that Faith. And that although the Scriptures were good, and a true Declaration of those Things which were most surely believed by the Apostles, and by us aught to be believed, yet not the only Rule. But still the Spirit of God, which was the First Principle, the Foundation Principle, the Palc, and only Hedge of the Church, and Sanctified People of God; so likewise it was the Rule of Life & Practice first, and before any other Rule, and always had the Preeminency in our Testimony from the Beginning.  
And if any question the Truth of what I have here affirmed, then for Proof thereof, I refer them to the Testimonies of Isaac Pennington, Edward Burrough, George Bishop, etc. Published by T. Crisp; together with the Writings of Francis Howgil, Richard Hubberthorn, and many other Ancient Friends, etc.  
And in that Day, if any Brethren gave forth a Letter of Advice and Counsel for the Help and Information of the weak, and lately Convinced. It was so worded, as that Christian-Liberty was preserved, and the People not Imposed upon beyond their Freedom. And that it was so, I shall prove by an undeniable Instance in a Letter of Advice from the Brethren in the North, about twenty Years since, containing twenty particular Things, wherein Advice and Counsel is given, yet SO as to leave them to their Freedom, and not to impose them further than Friends to whom they wrote, could receive them, or see a Service in them, as is evident, both from the Title or Direction of the said Paper, and also from the Closure and Conclusion of the said Letter, both which I shall here insert; as also that Clause or particular Advice about Marriage, which is the seventh particular thing wherein Counsel is given in the said Paper or Letter of Advice. That is to say,  
The Elders and Brethren sendeth unto the Brethren in the North these necessary Things following; to which, if you in the Light wait to be kept in Obedience, you will do well. Far you well.—  
This is the Title or Direction of the said Letter of Advice: now follows the 7th. Particular, which is about Marriage, etc.  
That as any are moved of the Lord, and in his Light called to take a Brother or Sister in Marriage (Marriage being honourable in all, and the Bed Undefiled) let it be made known to the Children of Light, especially to those of the Meeting of which the Parties are Members, that all in the Light may it witness to be of God: and being in the Light made manifest to be of God, let them be joined together in the Lord, and in his Fear, in the presence of many Witnesses; according to the Example of the Holy Men of God in the Scriptures of Truth recorded: which was written for our Example and Learning; and that no Scandal may rest upon the Truth, nor any thing be done in secret; but all things to the Light brought, that Truth may triumph over all Deceit: and that they who are joined together in the Lord, may not by Man be put asunder, whom the Lord hath joined together: That there may be a Record in Writing, witnessing the Day, Place, and Year of such things, to be kept in that Meeting, the which the one, or both of them are Members; under which Writing the Witnesses may subscribe their Names, or so many of them at may be convenient, for the stopping of the Mouths of Gainsayers, and for the manifesting of the Truth to all who are without.  
This is the seventh Particular, mentioned in the said recited Epistle of Advice to the Brethren in the North, which in number were twenty: wherein it is manifest, what regard they had to the Practice of the Holy Men of God recorded in Scripture: and yet by the Conclusion of the said Epistle, it is manifest, that they were far from limiting Friends, in that Day, to a prescribed Rule or Form, and that under the greatest Penalty too, that they were able to inflict; as of late days hath been the Practice of George Fox and those of Party with him, as hereafter will be manifest: see the Conclusion of the said Letter of Advice; which is as followeth, Viz.  
Dear beloved Friends, these Things (meaning the 20 Particulars advised to) we do not lay upon you as a Rule or Form to walk by: but that all with the measure of Light, which is pure and holy may be guided, and so in the Light walking and abiding, these things may be fulfilled in the Spirit, not from the Letter; for the Letter killeth, but the Spirit giveth Life, etc.  
Thus the Reader my see, That in the Beginning, our Advice by Letter did concur with our public Testimony, and both with the Scriptures, and Evidence of the Spirit in the Hearts of the People; to winch our Ministering Friends in that Day, both by Word, Epistle, and Doctrine, desired to be made manifest; for they then did not desire to exercise Dominion Gentile-like, etc.   

CHAP. II.  
Manifesteth an Alteration and Change: Shows the Woman's Charter for their Jurisdiction: Sets forth the Grant and Confirmation made at a London Yearly-Meeting, 1675.  
I Am now come to manifest the Alteration and Change, and the cause of Divisions amongst us about Matters of Faith, and the Exercise of it, Church-Discipline, and Conformity to it: whereby William Penns Saying in his Address to Protestants, pag. 149. is fulfilled, Viz. For all Societies are to govern themselves according to their Institutions and First Principles of Union: where there is Violence upon this part, Tyranny, and not Order is introduced. Now since Persuasion and Conviction began all true Christian-Societies, All Christian-Societies must uphold themselves upon the same free Bottom, or they turn Antichristian, etc. And for proof that we so find, and by woeful Experience know there is an Alteration and Change, and Violence done to our First Principles of Union, I am now about to manifest: and in order thereunto, I shall here insert George Fox his New Order (which was wrote about the Year 71.) for Womens-Meetings, to be held distinct from men's Meetings; and was confirmed afterwards by a general Council, or Yearly-Meeting, etc. VIZ.  
Dear Friends,  
TO whom is my Love, in that which changes not; it would do well, and be of Service for you to have a Womens-Meeting, as they have in other, Parts; that the Women may come into the Practice of the pure Religion, which is to visit the Fatherless and Widows, and to see that all be kept from the spots of the World; and so, the Lord Jesus redeeming you by his Spirit, out of the Old Adam; in the Fall, into the Image of God's Righteousness and Holiness, that Man was in before he fell; in which you are all Helps Meet to the Men, in Righteousness and Truth, and Holiness and Justice, and the Wisdom of God, and you may assist and inform the Men of Necessities, in what you cannot do yourselves: for Man and Woman being both in the Power and Seed of Christ, they are both Helps Meet: and so it would do well for the Women to have a distinct Meeting by themselves, as it is in other Places, and to set that nothing be lacking: then all is well amongst you, that you all may be perfect and complete in Christ Jesus your Heed: holding Him from whence you have Understanding and Wisdom to order all things toh is Praise and Glory: and when you do see that all is well, and nothing is lacking to honour God, that all may be kept out of that which dishonoureth Him; and all may be kept in your Testimony of Jesus, and to see that nothing is lacking outwardly in God's House, in his Family; who have the Mind of Christ, to do good unto all, especially the Household of Faith: and when you see that all is well, than whose mouth the Lord opens in the women's Meetings 〈…〉 praise & confess him to his Glory, they are to be obedient, as it is in other Womens-Meetings: so once a month to have a Womens-Meeting in the County, Town, or other Places convenient; then the other Neighbouring Women may come, and go home, they Meeting together about the tenth Hour of the Day. And so they may keep a little Stock among themselves, to help the Poor, and those that be in necessity; and what they cannot do themselves, they may inform the Men of all the poor Widows, and poor men's Children, that are fit to go to be Apprentices, and to Services to Friends, that they may be trained up in the Fear of God, and in the New-Covenant [He might have said, in the New-Governmet] that they may be the Children of the New-Covenant, where all may come to know the Lord, who is Blessed for ever. Amen.  
George Fox having thus laid a Foundation on for the Womens-Meetings, distinct and apart from the Men, to be once a month, at the tenth hour of the Day; and to get a little Stock by them, under many specious Pretences and Fine Cover; insomuch that many began to assemble and to meet together accordingly, in several Parts of the Nation: yet there were also very many that waited to see the End and Purpose of their so meeting, it being a New Thing; and also knowing that the very Papists, at their raising and first ordaining the several Orders of Friars and Religious Nuns, were not without as fair Pretences, and fine flourishing Shows as this Grant or Order of George Fox for the ordaining these Womens-Meetings: so that after a little season, several Friends perceiving that these Women thus assembled, aspired after the comely and beloved Apple of Rule and Government: they shown their Dislike, and it began to be too hard for George Fox to carry them on, on his own sole Authority; so that at a Yearly-Meeting, or General Council held at London; in the Year 1675, the said Grant or Order was strengthened and confirmed in all Points, and with as much Policy as ever the Learned Bishops or grave Senates used to Establish their Monarchical Governments, etc. And that the Reader may be assured of the Truth thereof, and that it is not of my own devising, to accuse him. and that the Author of the Accuser, etc. in Answer to W. R's Book, may not say to me, as he in pag. 86. Viz. Howbeit W. R. produceth not any now Prescriptions, Methods Rules, Orders, and Forms of Church-Government— Now saith the said Author of the Accuser, etc. Now he should have produced some new Orders and Forms of Church-Government Introduced amongst in since that time (meaning the Year 1673.) to prove his Charge of Apostasy and Innovation against G. F. and those he calls his Party, etc. And Pag. 133. We affirm that his (meaning W. R.) crying out Impositions, Form of Church-Government, Orders, Prescriptions, etc. in general, is no Answer, nor any Proof of his Charge of Apostate and Innovator against us: let him either specify (saith this notable, as well as confident Author of the Accuser, etc.) the Particulars thereof, that he condemns us for, as Apostates, and that we practice as Church Discipline, or else for ever be ashamed, etc.— And Pag. 3. And what New and Unchristian Doctrines and Practices are they (meaning G. F. and his Party) fallen into, we find no Proof nor Discovery thereof in all his Books, etc. And Pag. 128. of the said confident Author of the Accusers, etc. We do profess seriously (a notable serious George, if we may believe him) we see no real Cause or valid Reason our Opposer (meaning W. R.) shows for the great Noise and Rumble he makes about Outward Laws, Prescriptions, Orders, Edicts, or Decrees, Outward, Form of Government, Apostasy, Innovation, Impositions, Lording over Faith, over Conscience, etc. whilst he shows us no unjust, no unlawful nor uncomely Order or Proceed amongst us as a People, nor yet gives us any Instances or Catalogue of those Impositions, Innovations, New Doctrines or Practices brought in and received amongst us, which are inconsistent with our First Testimony, to the Light and Grace of God within, and Teachings thereof, etc.  
I say, things considered as practised amongst us, I marvel that the said Author, which is said to be G. Whitehead, should have the Confidence thus to call for a Proof, to call for a Catalogue of the New Orders that are Introduced amongst us; when he at the time of his Writing, could not be ignorant of the Things complained of by W. R. who, 'tis probable, thought there was no need to produce such Proof, such a Catalogue, and such manifest Instances to prove the same, and that none would have the Confidence, or rather Impudence to deny such Things as are every Month put in Practice amongst us. But as I said, that be may not say so to me, I will bring him both Proof and Precedent; and if he will call them a Catalogue, he may. But first the Confirmation of the Foundation of the Womens-Meetings; (Namely, George Fox his Order above recited) by a General Council held at London, Anno, 1675.  
Concerning Propounding Marriages. London, the 27th. of 3d. Mon. 1675.  
IT is our Judgement, that for better Satisfaction to all Parties, that there may be due time for Inquiry of clearness of the Persons concerned, it is convenient that Marriages be at twice propounded to the Meetings, that are to take care therein; both to the men's and women's Meetings, where both are Established before they are accomplished; and when Things are cleared, that the Marriage be accomplished in a Grave and public Assembly of Friends and Relations.  

Observations.  
And now set the Authority and Confirmation of the Woman's Meetings, and how G. F. his pretended Motion is corroborated and strengthened. I am necessitated to transcribe more of the Transaction of this notable, if not Universal Council, than I am willing, lest G. Whitchead should again call for a Proof or Catalogue of their new stamped Government. etc.  
Concerning men's and Womens-Meetings.  
IT is our Judgement and Testimony in the Word of God's Wisdom, that the Rise and Practice, Setting up and Establishment of men's and Womens-Meetings, in the Church of Christ, in this our Day and Generation, is according to the Mind and Counsel of God, and done in the ordering and leading of his Eternal Spirit; and that it is the Duty of all Friends and Brethren in the Power of God in all Places, to be diligent therein, and to encourage, and further each other in that blessed Work; and particularly, that Friends and Brethren in their respective Countries, encourage their Faithful & grave Women in the Settlement of the said Meetings; and if any professing Truth, shall either directly or indirectly discountence (a notable Warning; and little obeyed, except by G. F. his Men of War) or weaken the Hands of either Man or Woman in the Work and Service of the Lord, let such be admonished according to the Order of the Gospel; and if they receive it not, but resist Counsel, and persist in the work of Division, we cannot but look upon them, as therein, not in Unity with the Church of Christ, and Order of the Gospel. Therefore let Friends go on in the Power of God, and in that Work for Him, his Truth and People, and not to be swayed, or hindered by them or their Opposition.   

Observations.  
Behold the difference between this Decree, and the Letter of Advice and Counsel in the First Chapter of this Treatise, that hath a particular relation to the Scripture, and the Practice of the Holy Men recorded therein: but this is wholly a stranger to any such Authority; yet that was not proposed otherwise than Advice and Counsel, and not as a Form or Rule to walk by, notwithstanding there was so much in it to justify the pressing of it; both as being bottomed on Scripture Authority, and the Practice of the holy Men of God recorded in Scripture; but this no relation to Scripture Authority, Precept, or Precedent; no relation to the Example of the holy Men of God recorded in Scripture, nor any Command of God or Jesus Christ, who is Head of the true Church, and Lawgiver too: but notwithstanding the Authors of this Decretal Order, are peremptory and positive, none must refuse a Compliance, none must discountenance the Observatition of it directly or indirectly; for if they do, they are not to be looked upon in Unity with the Church; that is, not to be looked on as Christians and Members of Christ's Church, and so at once made Heathens, by this new fashioned Edict.  
But to make good Provision against any that shall yet dare to slight this new Model or new found Method of Church-Government, or call in question their Power or Authority. See what a strict and severe Admonition is uttered forth, even as if it had come from the Pope's Council of Jesuits and crafty Friars; I Know that some will be mighty angry and sore displeased with me, for transcribing so much of their hidden Mysteries; but in my apprehension, there is no reason for it: for if Womens-Meetings be of such Excellency, and their Government and Jurisdiction so virtuous & amiable, as that whoever comply and yield obedience to them, are in the state of Salvation, and within the Pale of the Church, and capable to be in Spiritual Union and Fellowship with the Brethren. But on the contrary, such as do not countenance them, but either directly or indirectly weaken the hands of such Womens-Meetings, they are to be looked upon as out of the Unity of the Church: I say, if it be so, Why should not the Episcopalians, Presbyterians, Independants, Baptists, etc. know of them, how to erect them speedily; I will not say, the Papists, for I perceive by Richard Richardsons' Ingredients, that they have something like it, Viz. their Nunneries, etc. But if it be a mere Imagination of their own Brain; and an Idol of their own erecting, Why should it not publicly be brought to Light? and made as manifest as the Lord Cromwell made the Papists great Idol, Viz. the Rood of Grace (which had goggling Eyes, and would smile when a good Gift was offered to it) when he caused it to be brought to Pauls-Cross, where the People tore it all to pieces, in King Henry the Eigth's Time; which did not a little vex that infallible People. So then take it which way you will, and it doth not amount to a publishing in Gath, and a telling in Askelon, suitable to that made mention of by David, etc. But to return, let us hear what shall be said to such as transgress this Ordinance, this notable, not Scriptural, but Anti-Scriptural Edict, VIZ.  
It is our Sense, Advice, Admonition and Judgement in the Fear of God, and the authority of his Power and Spirit, to Friends and Brethren in their several Meetings; that no such slight and contemptible Names arid Expressions, as calling men's or Womens-Meetings, Courts, Sessions, or Synods; that they are Popish Impositions, useless and Burdensome; that faithful Friends Papers, which we testify have been given forth by the Spirit and Power of God, are men's Edicts or Cannons, or embracing them, bowing to Men. Elders in the Service of the Church, Popes and Bishops, with such scornful Say, be permitted among them, but let God's Power be set upon the top of that unsavoury Spirit that uses them, etc.   

Observations.  
This Admonition thus stamped with the Name and Authority of God's Divine Power, is enough to put any man to a stand, and to admire their Confidence;  
First, To erect a new Model of Church-Government; even such an one as no one Society from Noah's Flood, to this Day ever practised: and to bring all into a Subjection to this New Discipline use these high and lofty Expressions: and yet this is not all; but now they are resolved to secure their Interest; and the way to do it, is very notable. First, To make a Law, that the Church's Testimony is to be recorded: and the Condemnation of Transgressor's, except they come and acknowledge their Fault. That Part of this Yearly Cannon I may subscribe, and then leave it, as having taken enough to show the Author to the Accuser, a Proof of their Innovations and manifest Apostasies, and Degeneration from the Nature and Tendency of the Epistle, mentioned to be wrote to Friends in the North, in the First Chapter of this Treatise, etc.  
Concerning Recording the Church's Testimony, and the Party's Condemnations. etc.  
THat the Church's Testimony and Judgement against disorderly and scandalous Walkers, also the Repentance and Condemnation of the Parties restored, be recorded in a distinct Book, in the respective Monthly and Quarterly Meeting, for the clearing Truth's Friends, and our holy Profession to be produced, or published for that end and purpose, so far only, as in God's Heavenly Wisdom they shall be needful; and 'tis our Advice in the Love of God, that after any Friend's Repentance and Restauration, he abiding faithful in the Truth, that condemns the Evil, none among you so remember his Transgression, as to cast it at him, or upbraid him with it; for that is not according to the Mercy of God, etc.  
Subscribed by 

William Penn.  
George Whitchead.  
Steven Crisp.  
Alex. Parker.  
Tho. Salthouse.  
John Burnyeat.     

Observations.  
Perhaps some may expect a great deal of sincerity under these fine Pretences, and that the meaning hereof is to Record the Condemnations of such Persons as have lived a scandalous Life, and broke the Commands of God, disobeyed the Precepts of Christ, laid down in the four Evangelists, or refused Obedience to the Doctrine of the holy Apostles. But alas! if I may speak what I have known, and what my Eye hath been a Witness of, ever since these Canonical Rules were made, I must say the contrary; for let any man search the Records of our Quarterly-Meeting Book in Hadenham, in the Isle of Ely, and they shall there find a Record of Condemnation; against John Ansloe, a Minister of the Gospel, and every way (so far as ever I heard or knew) of a blameless Conversation, wherein he is recorded out of the Unity; not for any Breach of Christ his Commands, or any matter of Evil Fact, but for not taking his Wife according to the Order of Friends (i. e.) not publishing his Intention before the Womens-Meetings, as hereafter will be further manifest; but not one Recorded, that ever I remember, for any Breach of God's Commandments, or matter of evil Fact in all the said Quarterly-Book: and if any man can convince me, that there is a man called a Quaker, in the Isle of Ely, or else where, that hath lived so uprightly, as that in all his time of being under that Denomination, he hath not in any wise violated some of God's Commandments, or Christ's Precepts whereby he hath sinned against God, and grieved his holy Spirit, and stood in need of his Pardon, Mercy and Forgiveness, than I shall conclude, and not while then, that there is some sincerity in the Contrivers of these Cannons, and the Recorders of these Condemnations: for if there be any such Man, or Men, they may leave out that part of the Lords Prayer, which he taught his Disclples; who well knew what Form of Prayer suited best with the Condition and State of Man, who by Nature, is prone to Sin, and liable to Temptations, and no longer preserved from entering into the Temptation, than there is a diligent Watch kept; the Clause I mean, is this;  
Forgive us our Sins, as we forgive them that trespass against us.  
And truly that man that says, He hath no need to make this one of his Petitions; or after that manner, when he put up his Prayers to God, I am satisfied, he too much resembles the proud Pharisee; who said, he was not as other Men, etc.  
A General Observarion upon the four foregoing Branches of the said General Councils Grant and Confirmation of G. F. his Erecting of Womens-Meetings, as appears by his Order, about the beginning of this Second Chapter, and then I shall proceed to the next Chapter.  
First, It is decreed that Marriages, from the day of the date of those Cannons, shall be propounded; that is, the Intention thereof published; yea, no less than twice published before the men's and Womens-Meetings, being distinct and apart each from the other, according to the Platform of G. F. etc.  
Secondly, That the Rife, Practice, Setting up, and Establishishing of the Womens-Meetings, is according to the Mind and Counsel of God, and done in the Leading and Ordering of his ETERNAL-SPIRIT; whereby G. F. his Erection of this (as new as needless) Ceremony is ratified and confirmed, and absolutely corroborated and strengthened by these Presents, according to their true Intent and meaning.  
No Pope ever had a more true and loyal Council, or one better skilled, or more politic to save his Holiness from any Danger, or confirm his Infallible and Unerring Institutions: nay, further, they have granted, I think, to him, his Heirs and Successors, for ever; for I see no limit in the whole Ecclesiastical Cannon: that whosoever, directly or indirectly discountenance these Womens-Meetings, cannot be looked upon as in Unity with the Church of Christ; and then to be sure, no Members: which if I believed, it would be sad News for me.  
Thirdly, And lest any should yet chance to call the Proceed of these New Spiritual Lords in Question, or call their Meeting Synodical, or the Members thereof like Popes, Bishops, etc. their Epistle, Decrees, Cannons, or Edicts of Men, etc. it is Ordained by the Authority aforesaid, that such are not to be permitted; (i. e.) to be at Unity with them: for alas! that is all they can yet do, Viz. Reckon us as Heathens: and I look upon it better to be under that censure, than (after all private means used, and they not reclaimed) to let them go undiscovered.  
Fourthly, But lest all this should not do, here is one stratagem more; and that is, To Record those disobedient Sons, to all Eternity: for it is further Enacted by this New arbitrary Authority, who did without the consent of the People; perhaps forgetting that we are Englishmen, that the Testimony of the Church shall be recorded, and the Condemnation of the Transgressor's of these Ordinances and infallible Laws, to which, indispensible Obedience is required; which is partly, and plainly, and very truly so interpreted; if their Intents may be measured by what hath followed, as the event of these Things; which this Treatise will yet further manifest.  
So that upon the whole matter, I cannot see what could have hindered the completing this Grant and Confirmation; had they but put these four Branches to the remaining eight (for there are in all 12 Particulars) and obtained their passing both Houses of Parliament, and the Royal Assent; the neglect whereof hath been greatly disadvantageous to their carrying on their then notable Designs.    

CHAP III.  
Treats of the Proceed of George Fox and his Party in the Executive Part of the Order, Grant, and Confirmation mentioned in the Second Chapter; their Proceed against John Ansloe: an Opposition made thereto by several, Viz.  
HAving in the two former Chapters, manifested the Way, Manner, and Method of our Church-Government, first as it was in our primitive Gathering, when as we pleaded to the Magistrate for Liberty of Conscience; so we had the free Exercise of it allowed amongst ourselves in Matters Spiritual. And Secondly, with reference to latter Years, when Liberty of Conscience is only pleaded for to the Magistrate, but utterly denied to be put in practice amongst ourselves; which I hope may serve for a Proof to the Author of the Accuser, etc. and a convincing one too, that W. R. when he published his Book, Entitled,  
The Christian-Quaker, Distinguished from the Apostate and Innovator, In Five Parts.  
Was not without ground, when he cried out of Forms, Impositions, Orders, Prescriptions, Rules, Cannons, etc. But that it may yet more plainly appear, I shall now descend to the Proceed in our own Country, which I am an Eye-Witness of, where these Laws, Rules, Cannons, and Directories have been put in practice, on the greatest Penalties we are capable to inflict; and then perhaps the Author of the Accuser may accept of my Endeavours, both for a Proof and Catalogue of the unparrelled severity, according to the State and Capacity we stand in, to the Members of our own Society; considering how liable we are to the Persecution of so many penal Statutes every day: yea, I say, I know not where to find a Parrellel for our Proceed, our State and Capacity rightly considered; we that differ from others, and desire their Forbearance; yet at the same time, differing among ourselves, cannot, nay, will not bear one with another: we cry to the Magistrates for the Liberty and the free Exercise of our Consciences in Matters Spiritual; and will not, nay, resolves not, come what will come, to allow the free Exercise of Conscience in matters Spiritual, to our discenting Brethren, as this Treatise will make manifest. Oh! depth of Hypocrisy, and Forerunner of Tyranny; Should you have Power put into your Hands before the People's Eyes are a little opened to see your Treachery, your double dealing, your antichristian dealing? You are like the deaf Adder, you will not hear; How often have I wrote unto you? How have I wooed and entreated you to race out one Cannon? To condescend a little? Which I had great hopes of, when I saw W. P's Addr. to Prot. But alas! he hath told us by his Liberty Spiritual, p. 13. his meaning, Viz.  
Nor is it the least Evil this Spirit of strife is guilty of, even at this day; that it useth the words, Liberty of Conscience, and Imposition, against the Brethren, in the same manner as our Suffering Friends have been always accustomed to intent them against the Persecuting Priests and Powers of the Earth.  
Whereby it is manifest, that it is accounted a great Evil (if not the least) to call for Liberty of Conscience, since they are accustomed to intent it only to the Magistrates for themselves, and not by that Expression to any that shall call for it to them. Well, I am loath to trouble my Reader with my single Comment upon these things, but shall come more close to the matter, even to what is upon Record and Proceed thereupon, and then leave it to the Conscience of the Impartial Reader.  
First then see a Copy of the Orders Recorded in our Quarterly-Meeting Book, in the Isle of Ely, which is as followeth, Viz.  
IT is ordered and agreed upon, at this Quarterly-Meeting, that no Friends for time to come, may Permit, or suffer Marriages, without the consent of Friends at two men's and Womens-Meetings; and the Man and Woman to come both to the said Meeting, to receive the answer of Friends; that so no disorderly or indirect Proceed may be carried on any more, contrary to the Unity of Friends.  
Dated the 1st. of the 10 Month, 1675.  
This Cannon or Directory being ushered in amongst us, under the specious Pretence of Good Orders, and to keep things clean: It was by our Meeting generally received, and by me recorded, I being Writer at that time: but many of us little thought that it was intended for a Rule and limited Form, to walk by: as it seems as if it was designed by the Projector thereof, by the Event, for we had so long disputed against the Holy Scripture being a Rule; that we never thought, that instead thereof we had been introducing a Rule of our own making; neither did we once conceive it to be the product of a London Consult, as afterwards we found it was, when it came to be imposed as a Rule to be indispensably obeyed, under the Penalty of being Recorded out of the Unity. But when J. A. came to be concerned in taking a Wife, and perceiving the ill tendency such Records might produce in after times; and being willing to maintain Christian-Liberty, and like the Apostle, would not be brought under the Power of any thing that might prove a Yoke to his Brethren: he would neither touch nor taste, nor in the least conform to it; whereupon many Contests arose, and strong Debates about it; some crying out, That he must own his Condemnation for not Marrying according to the Order of Friends: others said, nay, but what Evil hath he done? What Commandment of God, or Precept of Christ hath he broken? others said, If we let him alone, others will take Example by him, and then the Orders will not be regarded. And amidst these Controversies, it was put to the Vote, Whether he should be condemned by public Censure, or not? Whereupon Samuel Cater, and about nineteen Friends more, they being the major part, Voted, That he should be recorded out of the Unity. Which accordingly was done; a Copy whereof followeth, etc.  
At a Quarterly-Meeting in Hadenham, the 4th. day of the 7th. Month, Anno, 1678.  
We at this Quarterly Meeting, having the Business of John Ansloe, his taking his Wife contrary to the Order of Friends brought before us: and Friends having several times spoke to him about it, and he not giving Friends satisfaction, we do testify, that we have no Union with him in this his so doing.  
This unrighteous and unchristian Precedure was testified against at the same time by Edward Love, Thomas Wright, Francis Bugg, Philip Taylor, and some few others; which told them, That all unrighteousness was Sin, and Sin was the Transgression of the Law: and if they could make it appear, that he had committed Sin in disobeying their Order, we were ready to hear them. Edward Love told them, they had exceeded the Deeds of the Wicked. But notwithstanding, they being the Major part, and the Poll over, they resolved to pass that Sentence on him above recited; although they then did confess that they had nothing against him, save his not taking his Wife according to the Order of Friends.  
Whereupon soon after Francis Bugg wrote a Letter to Samuel Cater, a Copy whereof here followeth, Viz.  
Friend,  
I Having since our last Quarterly-Meeting, weighed and pondered the Recording of J. A. and upon a deliberate Consideration thereof, do find it not Apostolical, nor agreeable with our Profession (at least, in my Apprehension) but that it rather seems to be the Product or Fruit of that Spirit which doth Apostatise, and draw back into the old compelling Path, where Dominion is exercised over the Faith and Persuasion of others; which is not a Doing to others, as we would that others should do unto us. It is true, I do think that publishing our Intentions of Marriage is very meet and for my part, if it were my concern, I know not, but that I should do it as desired. But that mine, or any other Man, or men's approbation herein, should be an absolute Rule for others, under the Penalty of being Recorded to Perpetuity, I know no reason at all: for 'tis my Judgement, That no Imposition ought to be upon men's Consciences by any but the Lord: for the Apostle in his Day, said, Let every Man be fully persuaded in his own Conscience: and did not go about to force People to conform to such Things that they were not persuaded of in their own Consciences; and whatsoever People or Church: though they claim Infallibility that teach a contrary Doctrine unto this; we have good reason to suspect it to he that hasty driving, and over driving Spirit, that would force a Faith where God hath not given it,; Even like the Church of Rome, etc. This is my Judgement and Opinion; the which I am very free to communicate to thee, or any one, as not being ashamed thereof; and if upon thy serious consideration, thou seest Cause to race out the said Record, lest it prove an ill Precedent to Posterity, as well as great Injustice to the Party concerned; then I desire thee peaceably and quietly to join in the racing of it out again; forasmuch as thou hadst a chief Hand in the obtaining of it, through the Influence thou hadst upon the Meeting; and doubtless caused them to err. But if thou shalt stand to maintain it, or justify it, than it will stand thee upon to appear at the next Quarterly-Meeting, there to vindicate it by sound Arguments; for many are offended at it, and burdened with it: and by the same Spirit that opposed the Papists Antichristian-Impositions, it will be opposed and withstood. And this I thought good to let thee know, for divers Reasons; partly, because thou mayst consider of it, and not be surprised; and partly, because thou mayst not do as several Bishops and Teachers have done: who, as soon as they have broached any Heresy, as ever more they were the Original Cause thereof, and kindled a flame amongst the People, than they slank away, and seldom, or never manfully maintained the same, as Socrates' Scholastious, Eusebius, and Evagrius Scholasticus, and divers other Historians make mention of in the Church-History. Thus in a few Words, I have cleared my Mind thus far: and rest a Lover of all such as serve our Lord Jesus Christ, purely for for his Namesake.  
F. Bugg. The 22d. of the 9th. Month, 1678.  
But although Samuel had the recited Letter time enough, yet he did not appear at the next Quarterly-Meeting: but I being there, did endeavour what I could, to have razed it out, as well as some other Friends, but we could not: then I desired that some one of them, who was for its continuance, would prove it Apostolical; but none would adventure to take that Task upon them: whereupon I entered my Protestation in Writing, and several Friends put their Hands to it, on the backside: the substance of it followeth: the which I left among them, etc.  
F. B. his Protestation.  
FOrasmuch as that on the 4th. of the 7th. Month last passed, J. A. a Minicter of the Gospel, was by S.C. and divers others, they being the Major part, by Vote adjudged (and that in his absense) Condemned and Recorded out of the Unity, for not observing the prescribed Rule and Order of Friends in taking his Wife, and none of you will adventure to prove the said Rule Apostolical, nor the Proceed against J. A. according to Gospel Order. And thereupon I Francis Bugg do offer to prove the said Record, either openly by dispute, or publicly by Writing, to be contrary to Christ's Doctrine and Example, and contrary to the Apostles Doctrine and Example; and contrary to the Doctrine and Example of Francis Howgil, Richard Hubthorn, and divers other Friends Testimonies in Print.— and not only so, but Antichrictian and Romish; and thereupon, do hereby enter my Protestation against the said Record, and every part thereof,  
Witness my Hand, the 4th. of the 10th. Month, 1678. Francis Bugg.  
All which desire of their proving their Proceed Apostolical; and debating the Matter, both by me and others, they denied and utterly refused. But I marvel the less, since I now understand by the Preface to the Book of W. R. In Five Parts, Entitled, The Christian-Quaker, Distinguished, etc. That it is the Advice of such an Eminent Man of Party with G. F. that we should not be reasoned, with; a notable way, but methinks very Singular; yea, so Singular, that, there is no Profession of People, that I know of, now extant in England, that will refuse to be reasoned with, except only the Papists; and they are so infallibly sure, that upon that Foot, they do not doubt nor scruple their Faith and Belief; for they Believe as the Church Believes: and G. W. says in his Apost. Incendi. etc. p. 16. That the true Church is in the true Faith that is in God: and we must either Believe thus, as the True Church Believes, or else it were but folly and Hypocrisy to profess ourselves to be of the True Church. Indeed the first part of George his Assertion is true: for the Church of God, which is made up of faithful Members amongst Episcopalians, Presbyterians, Independents and Baptists, or under any other Denomination whatsoever, in any County, City, Language, or People, that fear God, and work Righteousness, these all have their Faith in God: but that those with respect to Degrees, Growths, or Measures do differ, and are of different Persuasions in many Points; and thereupon aught to bear, and forbear Judging one another, is manifest; as also from the Practice of the Primitive Christians, as W. R. and T.C. have fully manifested; which not only thwarts G. W's. Answer to the four Positions, mentioned in the 15th. and 16th. pages of the said Book. But the whole Rubric, Laws, and Cannons Ecclesiastical of G. F. and other Innovators, who are so infallibly sure of the way, and that all that differ from them are in the wrong; that as I said, they have no will to reason things, to debate things; but too much like the Papists, would have things taken upon trust; Implicitly Believe as the Church Believes, Practise as the Church Practices, and in all Points yield obedience to her Decrees, without any Examination, Scruple or Doubt: Or else why should that Abetter of the Cause of G. F. advise as followeth, Viz.  
Let not this Spirit be reasoned with: Enter not into Proposals and Articles with it, but feed it with Judgement, that is God's Decree.  
Mark the Nature and Tendency of this Advice; for should the Apostles have thus Preached to the Boreans, What Liberty had been left for their Search, and their further Examination; nay, Christ himself reasoned in the Synagogue of the Jews, and the Apostles did the like: nay, when any Difference arose amongst themselves, a free Debate was admitted, which amongst us hath been both by Advice and Practice stiffly denied, as I shall yet more manifest.  

Six Queries propounded by F. B. the 12th. Month, 1678.  
Some Qveries propounded to such amongst us as endeavour to impose a Uniformity and Conformity to such Rights and Ceremonies as have ho Foundation in Scripture, and to such a Church Discipline as neither the Prophets, Christ Jesus, nor his Holy Apostles, Primitive Christians, Saints, or Martyrs in any Age or Generation, either Commanded or Practised; and do expect your Answer according to Scripture; for the Scripture testifies of Christ and of his Example; and the Apostles who wrote Scripture, had the Mind of Christ, and his Mind is not variable; so let your Answer accord with Scripture.  
And whereas you pretend you are for Holy Orders and good Government in the Church, maintain the same by Scripture Proof, otherwise we shall look upon your Pretensions altogether vain, and your plea no better than that which is commonly used by the Persecuting Papists, and degenerated Protestants; who when we bid them prove the Use of their Ceremonies and other Observations, by plain Scripture, they say, They need not, for the Apostle said, Let things be done decently, and in order. And the Church seeing a Decency in the Use of these Things, She hath a Power committed to Her, to impose them on Her Members, and by Virtue of Her Authority, She commands the strict Observation of them, under pain of Her Displeasure; and if any will not yield obedience to Her Decretal Orders, when once approved on by a General-Council, or Synodical-Assembly, or question her Authority, She hath a Power to Excommunicate and cut off such as Heriticks, or Gain-sayers, or Men of Opposite Spirits, etc. Thus says ROME; and thus say the Episcopalians; & thus say all Imposers, who have no Authority from Christ Jesus for their un-scriptural Traditions: & that it gins to be so with us, is plain & manifest, and for a particular Instance, view the Case of J. A. who was both judged, and Condemned, and Recorded out of the Unity at a Quarterly-Meeting, or General Council, held at Hadenham in the Isle of Ely, the 4th: of the 7th. Month, 1678.— And in as much as you seem to make G. F. the Author of your Errors, it stands him upon, finally to reject, and to bear a public Testimony against your New, Strange, and Dangerous Innovations, and Babylonish Inventions, and to show that he hath no Hand in the Introducing and promoting the same.— WHEREFORE answer these things following, that so your Minds, Intents, and Purposes may be fully and clearly manifest, and upon what Bottom you stand; and who gave you your Power, and whence you derive your Authority, and in whose Name you compel a Conformity to your New Invenetd Orders and Rules, under Pain of Condemnation.  
QUERY I.  
Whether Christ Jesus, the true God and Eternal Life, in whom the Fullness of the Godhead dwelled Bodily, be the Head of the True Church? OR Whether George Fox, who is but a Man, unto whom the Spirit is given but by Measure, be Head thereof? Answer.  
QUERY II.  
If you say that Christ is the Head thereof, as I hope you will not dare to say otherwise: then I further Query, Whether Christ be not Lawgiver to his Church? Answer.  
QUERY III.  
If you say, That Christ is, and of right, aught to be both Head and Lawgiver to his Church: as I presume you will not say otherwise. Then I further Query, Whether we who profess ourselves to be Disciples & Followers of Christ, ought not to follow and obey the Example, Practice, Precepts, Commands, Prescriptions, and Exhortations of Christ Jesus, our Lord and Master, who is both Head and Lawgiver to his Church; which are frequently laid down in Scripture by the four Evangelists, and other his Prophets and Apostles: Rather than the Practice, Precepts, Commands, Prescriptions, and Exhortations, of G. F. or any other Mortal Man?  
QUERY IU.  
If you say, That the Commands, Precepts, Prescriptions, and Exhortations of Christ Jesus ought Rather, and in the first place to be obeyed: as I hope you will not dare to say otherwise: Then I further Query, Whether Christ, or any of his Apostles commanded that a Womens-Meeting should be set up Monthly (distinct, and apart from the Men) and a Power committed to them to hear, examine, and determine Matters relating to the Government of the Church, as now practised by many of us; and that if any did not subject themselves to the Skill, Prudence, and Approbation of such Women-Governours and Government of the Church, that they should be Judged and Condemned, and Recorded out of the Unity? OR hath Christ, or any of his Apostles left a Precise or particular Command; that when any are intended to join in Marriage, that first, and before the Accomplishment thereof, they, the said Couple should always twice go to a Mans-Meeting, and Womens-Meeting (they being distinct, and apart from each other, for so they must be, or else not according to G. F. his Orders: and then all is in vain) to publish their Intention of Marriage: and when so done, to stay a complete Month, and then go again to the said Meeting, Viz. first, to the Womens-Meeting [for they have the Pre-eminence in our New Church Procedure] and then to the Mens-Meeting [they being distinct, as I observed before; which is a MAIN PRINCIPLE in this New Frame of Church-Government] to ask and receive their Approbation and Licence to Marry; and this to be done under pain of the Church's Censure▪ which peradventure may be, to Record them out of the Unity? If there be such a particular, or general Command, pray show it us. Or, Whether did not Christ leave his People to their Liberty and Freedom? How, and in what manner they perform and complete the Outward Ceremony, provided they come together , and Clean, as becomes the Gospel, and the Professors of it?  
QUERY V.  
If you say, That Christ, nor his Apostles left neither Command, Example, nor Precedent for Womens-Meetings, (a part from the Men) to be set up Monthly, any way to intermeddle with the Government of the Church: as that you must confess [how angry soever you may be at the Discovery of these hidden Mysteries] then I do further query of you, the said Imposers; Where had you your Power? And from whence had you your Authority to Institute and ordain such a Way of Government in the Church, by Women, or otherwise, containing such Rites and Ceremonies as have no Precedent in Scripture? And in whose Name do you compel to a Uniformity, and Conformity thereunto? And whether is not Christ's Doctrine and Commands laid down in Scripture, of more Authority than the Commands, Institutions, and Prescriptions of G. F? Which if you grant they be; as I know in words you dare not deny, whatever you think: Then I still further Query, (of you Directory-makers') What is the Reason, and what doth it mean? That neither Matthew, Mark, Luke, nor John, nor any one Chapter of any of those Books, are Recorded in our Great Book of Records; first, and before the Epistle of G. F. as that which is more Powerful, more Binding, and of much more Authority? Answer these Things.  
QUERY VI.  
Whether were not the Bereans commended, in that they searched the Scriptures, to see whether Paul's Testimony accorded therewith; yea, and accounted more Noble than they of Thessalonica, who were not so Inquisitive? And is it not more commendable to search the Scriptures, to see whether the Institutions, Orders, Cannons, Degrees, Traditions, and Ceremonies of G. F. (and other Innovators of Party with him) Together, with the Compelling a Uniformity and Conformity thereunto, which hath occasioned so much Division, Discord, Strife, and Contention since their Arrival, be according to Scripture, yea, or Nay? Seeing it is written, Try all Things. And if upon a diligent Search, they be found directly contrary to Scripture, and the Practice, Doctrine, and Example of Christ Jesus and his Holy Apostles, Saints, and Martyrs in all Ages: Then I further Query; Whether they ought not to be opposed, withstood, and testified against by all those that have a certain Sight thereof; Alleging constantly according to Scripture, That every one should be fully persuaded in his own Mind: and if any be otherwise, or contrary Minded, they ought to be let alone, until it pleases God to reveal and make manifest his Will unto them: For what is not of Faith, is Sin: as saith the Apostle. So answer these Things touching the Point of Church-Government; for your Practice brings you into Suspicion; and you must come to Trial, as others have done before you.  
F. B. The Twelfth Month, 1678.  
To these Queries there were some Testimonies of Friends added, which for Brevity sake, I here omit, likewise the Letter (wherein I enclosed them) to S. Cater, I also at present omit for some Reasons. And to this day I never had any Answer to the said Queries: whereby I perceive what Effect the Advice given by a Public Preacher of Party with G. F. hath taken, Viz.  
Let not this Spirit be reasoned with, enter not into Proposals and Articles with it, but feed it with Judgement, that is God's DECREE.  
Which Advice, when compared with this kind of Doctrine frequently published; as W. R. avers in his Preface to the Christian-Quaker, Distinguished, etc. Viz.  
Let us exclude the Reasoning, the Wisdom, and the Jealousy; and let us have an Eye to the Brethren.  
I say, when I compare them, and many other like Exhortations, it is the less marvel that they should refuse any Answer; especially considering, that if they should answer, there is no way to evade being discovered; and Error loves Obscurity, for its Habitation is Darkness, and Ignorance is the Mother of its Devotion, and Conformity the Monstrous Womb that produced it; and when attended with the Secular Power, supports all its deformed Parts with great Admiration, crying, Who is able to make War with the Beast? etc.  
I shall add one Query which J. A. put forth, to which, I never heard that he had any Answer: and by that the Reader may understand his Sense about the Proceed of our Quarterly-Meeting against him, and then I purpose to conclude this Chapter, etc.   

A Question propounded to S. Cater, and others of the Isle of Ely, and elsewhere, who force a Conformity to Church-Discipline, and say, Without Conformity, no Unity.  
The Question is, What is Conformity?  
A very short Question, and easily answered: it may be S. C. and others may say, It is to the Spirit; but not mean so, but intent the Wills and Edicts of Men; as in Example; the late Proceed against J. A. concerning taking his Wife, who in every particular answered the Lord, and was conformable to the Leadings of his holy Spirit therein, as his Conscience doth bear him witness, to his daily comfort; but could not fulfil in every Circumstance the Wills and Edicts of Men; therefore the aforesaid S.C. and others passed their Sentence against him, and Recorded him out of the Unity in their Quarterly Book, for no other Cause nor Crime. Now it is before me to speak something in answer to this Question for the Simples sake, who are easily led aside by the cunning Craftiness of Men, and taking all for Truth that their Leaders say: and it hath been the Leaders of the People in Ages past that caused them to Err; drawing them from the Anointing within, to Observations without, to expect the Kingdom there: being an easy way, and more pleasing to the Flesh, is most taking, drawing after them the greatest Number: I speak of them that profess the Truth.  
I say, What is Conformity?  
Answ. Conformity is a MONSTER conceived by the great Whore MYSTERY BABYLON, the Mother of Harlots. A MONSTER, because of its Deformity and Degenerate Birth; it can be no other, for the Devil is the Father of it; (I speak of a forced Conformity upon men's Consciences) Christ Jesus never gave any such Command, nor left any such Example; saying, If the Son make you Free, then are you Free indeed. Neither did he Conform to the Jewish Commands; which was often laid to his Charge, as, Breaking of the Sabbath, and the like: and they upon better grounds than any since that Day, because they were the Commands of the Lord by his Servant MOSES; and they saw no further, neither did they believe in Christ, but we say, We believe in his Name, and he only is our Lord, Lawgiver, and the Shepherd of his Sheep, and they hear his Voice, and the Voice of a Stranger they will not follow. These Say are professed by us all: but I find but a few in the practice of them.  
I might mention the Doctrine and Practice of the Apostles, and a Cloud of Witness, both before and since, that they neither did command nor compel Conformity in Matters of Conscience, relating to Church-Discipline, but I shall (upon this occasion, and at this time) rather mention the Truth which we received in the Beginning, etc.  
The breaking forth of it was very glorious, after so long a Night of Darkness: Oh how acceptable was it to my Soul! with many more: It can never be forgotten. How contrary was Compulsion and Driving into Conformity, to it? Even as Light is contrary to Darkness. Oh how did Love and Unity abound amongst us, that received the Truth in the Love of it? Every one sitting under his own Vine, and drinking of the Fountain of Life, which the Lord hath opened in us, and walking in that Liberty wherewith Christ had set us free: Not a word of Conformity, or Church-Discipline, for many Years, and then we loved one another, even as Christ had loved us, freely for his Names sake, and went hand in hand together, Serving the Lord, and one another; and the least Breathing that was after God in any, etc.  
How glad were we to see the Faces one of another? And how did our Harmony sound in all our Meetings, before Conformity was brought in amongst us, and cried up as the only Mark of Christianity? Without it, neither Hand, nor Eye, unless with a Frown, nor lying, nor selling where its Power reacheth. This CONFORMITY hath been the cause of Divisions and Persecution in Ages past: first, Enforce, then Persecute, and much Innocent Blood hath been shed by it: It had its beginning in the Apostasy, and is most cried up in the thichest Darkness, beginning at the Pope, to the meanest Profession: but I did once think, it could never have crept in amongst us, at least, so soon; being so many faithful Testimonies against it both in Word and Writing, still fresh in our remembrance. But the Enemy of the soul of Mankind is busy, NOW, as in Ages past, with his subtle Devices, to beguile the Souls of the Simple, transforming himself into an Angel of Light, and putting upon him the finest Dress, in the purest Profession that the Sons of Men can make mention of, to draw away the Heart from the Lord, from waiting upon him for the purest Stream of Life and Love, into the dirty Puddle of Conformity, finding it the easiest way of Entrance; having many specious Pretences and fine Cover. Oh! my Heart is grieved for it, and I am often bowed down before my God, because of these Things, and I am not alone; but there is a little Remnant with me, whose Names are written in the Book of Life, and whose Garments are washed in the Blood of the Lamb, and wears the Seamless Coat, that is woven from the top to the bottom. And these things lay upon me to clear my Consoience; I could not keep silence any longer, that I might be clear of the Blood of all Men; having not long to be on the Stage of this World; I might lay down my Head in Peace, as many of my Brethren have done before me, who finished their Course with the same Testimony.  
J. A. The 3d. of the 2d. Month, 1679.    

CHAP FOUR  
Richard Hubberthorn his Reasons against Impositions. Francis Howgil his Discovery of Innovations. George Fox's Old Doctrine and New Practice. A Huntingtonshire Certificate. Observation, on G. F. his Ancient Doctrine.  
Having in great measure, by these three foregoing Chapters, cleared three Points under consideration. By the First, Showing, that as we desired Liberty of Conscience from the Magistrates, so we allowed it amongst ourselves, to each other. By the Second, G. F. his Grant or Order, or the women's Charter, granted by G. F. for their Rule and Government in their distinct Meetings, and the Grant and Confirmation thereof by the Yearly-Meeting, Anno 75. Whereby Liberty of Conscience is wholly excluded, and a Degeneracy, and an Apostasy from our ancient Testimony, manifested. By the Third, a Proof of Persecution, as far as our Power reaches, in the Case of J. A. whereby the Fruit of such Synods is manifest.  
I am now come to show how the ancient Testimony of Friends, and the Writings of many moderate Professors and Bishops, and Blessed Martyrs, which stand as Witnesses against the Proceed of G. F. and those of Party with him, mentioned in the two last Chapters.  
Richard Hubborthorn renders seven Reasons why no Impositions ought to be upon any Man's Conscience by any, but the Lord alone to have the Government thereof. Two of which I shall only transcribe for brevity's sake. See his Works, p. 188.  
First, Because no Man can persuade the Conscience of another, either what God is, or how to worship him: but only the Spirit which God hath given to instruct Man.  
Secondly, Because, to Impose any thing upon another Man's Conscience, either to Do or Practise, is not, To do unto another, as he would have another do unto him. And therefore is contrary to Christ's Doctrine.  
These two Reasons are so home to the matter, and such a Demonstration of Equity and Reason, as one would think it were impossible for any Man; and especially such who still seem to have R. Hubberthorn in Estimation, to deny it; yet being gone from the Tenderness that was in the Beginning, are but like the Pharisees, who in words, would highly commend the Prophets, garnish the sepulchers of the Righteous; who at the same time were devising how to Persecute the Blessed Messiah, because he could not Conform to their Orders, and Outward Observations, etc.  
Next, I shall produce somewhat out of F. Howgil's Works; in p. 614. 616. 617. 620. 625. 626. etc. Whereby it will appear how his Testimony is contradicted by our late Proceed in our Church-Government, etc.  
See Francis Howgil, etc.  
FAith is the Gift of God: there are divers Degrees and Measures, according to the Mind and good Pleasure of the Giver; so he that hath received any Measure or Degree, must not be excluded, as having no Faith, though he attains not to that Degree that some do enjoy: and the Apostles Doctrine was, That every one should be fully persuaded in his own Mind: and if any were otherewise minded, they were to be let alone until God revealed it to them. And whatsoever PEOPLE or CHURCH (though they claim Infallibility) that teach a contrary Doctrine to this; we have good reason to suspect IT to be that HASTY-DRIVING and OVER-DRIVING SPIRIT that would FORCE A FAITH, where God hath not given it.— For we are the Elders of the Church: and we (say the Papists, and others, too like them) have the INFALLIBLE SPIRIT: and though we make Decrees contrary to what the Apostles made in their day, yet none to question that; the Church was but in its Infancy then, as unwashed and unswadled, and in Persecution: but now She is grown up to a greater Stature and Power, and endued with greater Privileges. And that (say the Papists) may be necessary now, that was not necessary then, etc.— And whosoever brings in, [Now mark] Set up other Precepts, Constitutions, Orders & Practices in Point of Worship: [And in Marriage, and the Celebration thereof, there is a point of Worship] in Opposition, and contrary to the Practices which were held forth in the Primitive Times; and would set up other Traditions than the Apostles Delivered, either by Word, or Writing, such are manifest to have the SPIRIT of ERROR, and are Innovators, and Bringers in of other things as necessary in point of Worship amongst Christians, which the Apostles and Ministers of Christ did not see necessary then: and yet they wanted no part of the Council of God. And furthermore they said, We have the Mind of Christ, and Christ's Mind is not variable.— And speaking of the Spirit, said, It is that only sure Guide, judge, Way, Rule, in which there is certainly and Assurance of the Love of God to Mankind; it is that by which the Deeds of the Flesh are mortified.— What shall I say but this; Let all Flesh be confounded before it, and all Deceit stop its Mouth, and all the Sons of Men how before it, all COUNCILS and CHURCHES, all RULERS and ELDERS, all Reason and Comprehension, all Words and Writings of Men, yea, of Holy Men.  

Observations.  
From whence it may be observed, that such as Set up other Orders, Constitutions, Traditions, etc. than the Apostles delivered either by Word or Writing, are INNOVATORS, and are manifest to have the Spirit of Error: and that G. F. G. W. and those of Party with them have so done, is manifest, from what is said in the 2d. and 3d. Chapters, or else I am under a great mistake; so that W. R's Title of his Book, The Christian-Quaker, cannot be Blasphemy, as C. Taylor falsely and wickedly says: but both the Tile and the Book, which answer the same, will stand a Witness against them, unless they repent, and make void their Cannons, Orders, and Prescribed Rules and Platforms, to be observed by the People, and indispensibly obeyed under pain of being Recorded out of the Unity, etc.  
I shall at present only add something of G. F. his Testimony in former times, before those Orders had a Being; which Testimony sufficiently thwars and contradicts their new Model of Church-Government, and Proceed thereupon; and then shall finish this Chapter, having elsewhere occasion to mention W. P's Address to Protestants, etc. Viz.  
Several Papers given forth for the spreading of Truth, and Detecting Deceit: by G. Fox, Minister of the Eternal Word of God.  
Pag. 5. The World is ruled by Outward Rules, and all goeth from the Rule.  
The Saint's Rule is within them: Christ, who Ruleth over them, is Head of the Body.  
The World's Record is without them.  
The Saint's Record is within them: the Spirit which God hath given unto them, is their Record.  
The World's Guide is without them, in the Traditions and Precepts of Men; which Led from God.  
The Saint's Guide is within them: to the Spirit, etc.  
All you (Professors) that read these things, read yourselves where you are: whether you are within among the Saints, or without, among the World.  
And Pag. 31. Query 44. What Scripture have you for sprinkling Infants, and for the Word Sacrament: and if no Scripture, Whether it be not the Commands of Men; taught for Doctrine.   

Observations.  
For my part, I am at a stand, to see how this Man's former Doctrine contradicts his present Practice: and if W. R. calls him Apostate And Innovator; as that he is manifest enough to be; then he is angry, and those of Party with him stigmatize and abuse W. R. instead of endeavouring to convince G. F. of the Error of his way. Nay, some of them have said to me, Admit all you say were true, and that it were granted oo be as you seem to Suggest; YET for you to Print and Publish these Things, is great Wickedness. To which I answer;  
Nay, If all we say be true, touching your Innovations; as that we stand ready to prove, than I say, That 'tis no evil to discover such manifest Hypocrisy as you are guilty of; What, pretend one thing, & intent another, as your Practice manifests. Indeed, were they not true, then to publish such things, would be great Wickedness. But after all Endeavours privately used to bring you to a sense of these things, and to entreat you, and beg of you to make void your Anti-christian Cannons, which limit People to a stinted Form, and for Non-Submission, must be put out of Fellowship; as I have done for four Years together, as my Letters from time to time, which I have now made public, do abundantly manifest. I say, if after all these private Endeavours, by myself, and others, by Letters to Quarterly Meetings, to particular Friends, to the Second-days Metting, by way of Intercession for Peace-sake, and that you would raze out one Order, one Cannon, one Condemnation for Non-submission; upon which I promised to cease all further Testimony against you, whether by Print, or otherwise, in hopes that things might yet be amended, etc. But you will not hear, you will not have any regard to the distracting Contentions, and dividing Contests we have in the Country about your New Orders, so that a necessity is upon me to undeceive the World, and such as have their Eye too much to you; for notwithstanding things are as I have laid them down, and you will not condescend a hairs breadth, yet the Author to the Accuser, hath the face to tell the World, in p. 127. And having these things in our Eye, we can the more easily concur and accord, as to Circumstances and Outward Methods: and in the Wisdom of God so condescend one to another, and accommodate Matters, as not to divide about them; and therefore we do seriously profess, we see no real Cause, or valid Reason, our Opposer (meaning W. R.) shows for the great noise and rumble he makes about Outward Laws, Prescriptions, Edicts, Innovations, Impositions, etc. For my part, I marvel that the Author of the Accuser, which is said to be G. Whitehead, should have the confidence thus to appear in Print when his own Conscience tells him the contrary: nay, it is not a year since, himself was at our Quarterly-Meeting, where the said Orders mentioned in the Third Chapter, are Recorded as a Rule and prescribed Platform, under the Notion of Orders: when one Robert Smith of Coline, in Huntingtonshire, came to publish his Intention of Marriage with Ann Oliver, in the Isle of Ely: and because he would not go into the women's Meeting, and perform the Ceremony in Manner and Form, he was not taken notice of, as others are that do conform, nor yet admitted to have his Wife; and the grand Opposer, was G. W. Albeit the Man brought a Certificate with him from their own Meeting; which although it be a Digression from my present Matter, yet I shall recite it; that so it may the more evidently appear how far G. W. was from Accommodation or Condescension; which he, in the Accuser, fallaciously pretends to the World, in order to deceive them, to cover their Deceit and Hypocrisy, and Arbitrary Church-Government, Dominion and Lordship, etc.  
To the Quarterly-Meeting in the Isle of Ely.  
These are to certify all concerned, that Robert Smith of Colne, in this County (meaning the County of Huntingdon) Widower, hath at several Meetings published his Intentions of taking to Wife Ann Oliver of Aldred, in the Isle of of Ely, but grieved some Friends, (perhaps Richard Jobson and Tobias Hard-meat, G. Fox's too principal Studs in that Country) by rejecting their Counsel, and refusing to acquaint the Women Friends therewith, according to the good and wholesome Practice of Friends in the Truth. But however we whose Names are Subscribed, know nothing but that he is clear from all other Women.  

Jasper Robins.  
Edward Neel.  
Wil Whitehead.  
James Paris.  
Thomas Bundy.  
Richard Taylor.  
Thomas Bagly.  
Natha. Cawthorn.  
Nathanael Needle.   
But to return, to make some Observation upon the ancient Doctrine of G. Fox to the Professors: which the Professors may justly turn upon him, and say, Come, G. Fox, and thy Adherents, hear what we can say: for we remember thou didst not only tell us, That our Rule was without us, our Touchstone without us, our Guide without us, and that in the Traditions of Men, which lead from God; but in the Year 1669, thou told us in thy Epistle to the Presbyterians and Independants, and their rough Hearers, in a Book wrote by G. W. Entitled, The Divinity of Christ, etc. That we must not Shuffle, for thou wert resolved that the Scripture should buffet us about. As if thou hadst been resolved to throw the Bible at our Heads; adding, That we should be WHIPPED about with our Rule. For thou wert resolved to have plain Scripture; yea, nothing less than plain Scripture would serve thy turn; as if thou hadst loved the Scripture very well, and valued it far above thy own Prescriptions, which we now perceive was but mere Mockery; since no Scripture is recorded in the Isle of Ely's great Book of Records, as a Rule; but instead thereof, a large Epistle, or Church-Directory of thy own writing; and now we must whip thee a little with thy Rule of Ceremonies and Needless Traditions, with which many of your peaceable People, the Christian-Quakers, have been long vexed and burdened, and do begin to throw off thy Yoke, and to come out with true Testimonies against thee and thy Adherents, and in order to buffet thee sound; we now ask thee for plain Scripture, and resolve to have it too, or else reckon thee a very Hypocrite, and will prove thee so too, as amply as the Christian-Quakers have proved thee an Innovator: we say, show us plain Scriptuer for your Womens-Meetings to be set up Monthly, about the 10th. Hour of the Day, apart and distinct from the Men: to get a little Stock by them. And when so Assembled, What Scripture have you to compel all that intent Marriage amongst you, to go and present the Publication of their Intention before them, at two several Meetings: come, do not shuffle with us, for we are resolved to have plain Scripture for these your Proceed, or else we shall conclude thou hast found Augustine's Knapsack, and stolen out one of the Ceremonies that he used to bring the Rome; since we never heard of any Proof for these your women's Jurisdiction, save only by thy Learned Friend, R. Richardson, who in his ill composed Ingredients, p. 11. said, In like manner there remains in their Nunneries some Imperfect Footsteps of women's Services, etc. And again, What Scripture have you for Recording out of the Unity such as will not Conform to these your Innovations, since thou hast told us about fourteen Years ago, in thy Book, Entitled, Gospel-Liberty, and the Royal Law of Love, p. 23. saying; And therefore to bring People to that which is not of Faith, is to bring them into Sin, and to make them make Shipwreck of Faith and a good Conscience, etc. Come, Is it not so still? Why then do you allow in your felves the Thing you condemn in others; Why do you Build again the Things you have destroyed, or thinkest thou thyself execusable, Oh Man!  
Come, Give us Chapter and Verse for your Womens-Meeting distinct from the Men, to be constantly set up (unless a little cold Wether intervene) Montly, about the tenth Hour, to get a little Stock; we suppose thou meanest, a little Money for certain Select and Holy Uses; it being a more private way than the Basin and Platter, which our Nonconforming Ministers, it seems by thy Discourse, were glad to receive their Money in publicly; but the Matter is the less, in regard we never pretended to preach for nothing, etc. And as for us, we grant we are for an Outward Rule; but it is the Scripture of Christ, his Apostles and Prophets; which was wrote for our Example and Learning: but you deny the Scriptures of Christ and his Apostles to be a Rule: and yet we see you are for a Rule as much as any People: only you must have a Rule of your own Making, of your own Framing, a Child of your own Brain must be your own Darling. As for our Parts, we profess Christ to be our Lawgiver; and though we be for an Outward Rule, yet it is such a Rule as Christ hath left us: but you lay aside the Scriptures of Christ and his Apostles, and use not so much as one Verse thereof to corroborate and strengthen your late Laws and Cannons withal, and so make to yourselves a Graven Image, and an Exact Rule, neither to permit, nor suffer any to Marry, except they will Conform and Square their Actions to your Rule. Whereby we perceive you manifest Innovators; not only by W. R. his Description of you, but by the undeniable Testimony of F. H. whose Judgement was; That those that set up other Traditions than the Apostle Delivered in point of Worship (and Marriage is a Point of Worship, it being God's Ordinance) by Word or Writing, that they are INNOVATORRS.  
Wherefore hear what the Professors may further say, as a Word of Use and Application.  
G. Fox says, The World's Touchstone is without them.  
Professors say, That G. F. and his Adherents, their Touchstone is without them; no Conformity to the women's Meeting, no Unity with them; do but Conform, Unity, Unity, Unity.  
G. F. says, The World is Ruled by Outward Rules, etc.  
Professors say, That G. F. and his Party are Ruled by Outward Rules; at least, they would Rule others by Outward Rules, see ad. and 3d. Chapter.  
G. F. says, The World's Guide is without them, in the Traditions and Precepts of Men, which lead from God.  
Professors say, That G. F. and his Party have their Guide without them; in the Traditions of Men, that lead from the Anointing within, to Observations without, etc.  
G. F. Asks the Professors what Scripture they have for sprinkling Children, and for the word Sacrament: and if no Scripture: then, Whether it be not the Commands of Men taught for Doctrine.  
Professors. Ask G. F. what Scripture he had for Erecting women's Meeitngs, distinct from the Men, once a Month, about the 10th. hour of the Day; to get a little Money, or Stock by them; and there to sit until some are intended to Marry, and then they are ready to hear them publish their Intentions. And what Scripture he and his Adherents have to Record out of the Unity such as will not Conform to this Non-such way of Church-Government: And if no Scripture, then Whether it be not men's Command, taught for Doctrine?  
Behold the Parellel: Upon the whole Matter, it may appear that our Testimony was against Imposition on Tender Consciences, as R. H. with great Reason doth affirm; and F. H. speak home to the purpose, and very pertinent; and G. F. too in his Gospel Liberty, and Royal Law of Love, etc. But how he is gone from the same in practice, is manifest, both in what I have said, and in what W. R. hath said in his Christian-Quaker, disting. etc. To which I refer the Reader.    

CHAP. V.  
Shows the Opinion of several of the Clergy, both Bishops and Ministers, to be against Impositions; and the Imposers are the culpable Deviders, and Authors of Schism.  
HAving throughly proved, and clearly manifected a Change in our Church-Government, and shown how our Cannons and Outward Rules have been Introduced, I am now come to show that the very moderate Bishops, and others of the Clergy, who are considerate in their way, and not filled with Prejudice, are against Impositions on Consciences, which cannot Conform nor Submit before Conviction, etc.  
I will begin with Bishop Doveman, who speaking on Col. 2.20. concerning Rites and Ceremonies; this I took out of a Book, in Answer to Dr. Stillingfleet, Viz.  
If you be free from the Rites that God did prescribe, then are you free from the Traditions of Men: It is a most wicked thing, they should Impose this Yoke upon you; and you are most foolish to submit your Necks to it: for God would not have abolished the Ceremonial Law, Instituted by himself, that a New one may be invented by Man.  
Dr. Stillingfleet in his Iron. p. 122. saith, Certainly the Primitive Church, that did not charge men's Faith with such a Load of Articles, as now in these latter Ages Men be charged with, would much less burden men With Imposing doubtful Practices upon them, as the ground of Church-Communion.  
Dr. Stillingfleets Iron. 120. saith, Let men turn and wind themselves which way they will, by the very same Arguments, that any will prove the Separation from the Church of Rome Lawful, because She required unlawful Things, as Conditions of her Communion; it will be proved Lawful, not to Conform to any suspected or unlawful Practice required by any Church Governor, upon the same Terms. If the thing so required be (after serious and sober Inquiry) Judged unwarrantable by a Mans own Conscience, and withal, it would be further considered, whether, when our best Writers do lay the Imputation of Schism, NOT on those that withdraw Communion, but on them for requiring such Conditions of Communion, etc.— whereby they do rather eject Men from their Communion, than the others separate from them.  
Archbishop Land against Fisher, as quoted by Dr. Stillingfleet in his Rational Account, p. 324. 'Tis too true (says he) indeed, that there is a miserable Rent in the Church; and I make no question; but the best men do most bemoan it; nor is he a Christian that would not have Unity, might he ahve it with Truth: but I never said, or thought that the Protestants made this Rent: the Cause of Schism is yours: for you thrust us from you, because we called for Truth, and Redress of Abuses: for a Schism must need be theirs, whose the Cause of it is, etc.  
The Bishop of Hereford in his Edition, in Folio, p. 10. earnestly Addresses himself to the Bishops thus;  
My Reverend Fathers and Judges of the Church; I (with St. Paul, Col. 3.) BESEECH you, put on Fatherly Bowels of Mercy, Kindness, Humbleness of Mind, Meekness, Long suffering towards your poor weak Children, and so long as they hold fast the Body of Christ, be not so rigorous with them for Shadows, if they submit to you in Substance, have patience, though they do not submit in Ceremonies; and give me leave to tell you my poor Opinion, This VIOLENT PRESSING OF CEREMONIES hath (I humbly conceive) been a great Hindrance from embracing them, Men fearing your Intentions to be far worse than really they are, and therefore abhor them.— And p. 11. This Force urging Conformity in Worship, hath caused great Division in Faith, as well as in Charity: for had you, by abolishing some Ceremonies, taken the weak Brethren, etc.— Now I beseech you in the Fear of God, set before your Eyes the dreadful Day of Judgement, when Christ in his Tribunal of Justice, shall require an account of every Word and Deed, and shall thus question you: Here are several Souls, who taking offence at your Ceremonies, have forsaken my Church, forsaken the Faith, have run into Hell the Souls for which I shed my precious Blood; why have you suffered this? Nay, Why have you occasioned this? Will you answer, It was to preserve our Ceremonies: Will not Christ return unto you, Are your Ceremonies more dear unto you, than the Souls for which I died, who hath required these Things at your Hands? Will you for Ceremonies, which you yourselves confess to be indifferent, no way necessary unto Salvation, suffer your weak Brethren to perish, for whom I died? Have I not showed you how David and his Soldiers were guiltless in eating the Shewbread, which was not lawful but only for the Priest to eat. David dispensed with a Ceremony, commanded by God, to satisfy the hunger of his People; Will you not dispense with your own Ceremonies, to satisfy the Souls of my People, who are called by my Name, and profess my Name, though in weakness. Or will you tell Christ, They ought to suffer for their own Wilfulness and Perverseness, who will not submit to the Laws of the Church, as they ought. Will not Christ return, Shall they perish for transgressing your Humane Laws, which they ignorantly conclude Erroneous; and shall not you perish for transgressing my Divine Laws, which you know to be Good and Holy? Had I mercy on you, and should you not have Mercy on your Fellow Servants? With the same measure you meet, it shall be measured to you again. I tremble to go further, but most humbly beseech you for Christ's sake, endeavour to regain these strayed Sheep for which he shed his precious Blood, and think it as great an Advantage, as great an Honour to you, as it was unto St Paul, to BECOME ALL THINGS TO ALL MEN: That you may gain some; doubtless you will many, though not all; and the few standing off, will be the more convinced, and at long running, wearied out, and gained also.  
I shall only add something out of alsop, in his Book, Entitled, The Mischief of Impositions, and so conclude this Chapter.  
Mischief of Impositions, p. 9 For Paul in his Admonition to the Church at Rome, lays all the blame of the Separation, not upon them that Separate, but on those that gave Cause to the Separation, Rom, 16.17. I beseech you Brethren, mark, those that cause Divisions and Offences among you, and avoid them. Where he points to us these three Things:  
First, That they which cause Divisions, are the culpable Dividers; the Imposers must be responsable for the Evil Consequences of their Impositions.  
Secondly, That it is Lawful, nay, a Duty, to divide from those that unwarrantably give such Cause of Division.  
Thirdly, That any Condition of Communion Imposed, BESIDES, as well as against the Doctrine received from the Apostles, is a sufficient ground to condemn the Imposer, to justify such as reject such Conditions, etc.—  
And Pag. 2. There is nothing more common, than to press the Necessity of UNION; and yet at the same time continue the necessary Causes of Division; which sort of Rhetoricians might do well to consider, That whilst they disclaim most passionately against the evil of Separation, they do but whip their own Crimes upon their own Backs, and reproach themselves by railing at other men's Faults; in which popular Discourses, we hear of nothing but the Prejudice, Passion, & Interest of those who will not Obey; but not a word, I warrant you, of their own Pride, Rigour, and Imperiousness in what they Command: always studying and pretending Reasons why Matters ought to be wrong, but never offering rational Expedients to set what is wrong to rights.  
Mischief of Impositions, p. 48. As it is the Duty of all Men to preserve the Church's Peace, so 'tis theirs especially, who have got the Management of things in their Hands, not to lay such dubious Terms in the way of Peace; which they know many Conscientious Persons cannot get over, but have ever stumbled at; for it may be returned with ease. It is impossible to preserve Peace, if Men will make such ORDERS, as they know others must break; merely for the Fancy they have taken up, of a Primitive Platform.  
Secondly, If Peace be impossible to be had upon this account, Who are in the Fault? Dissenters can Maintain a Fraternal Charity towards them, and their Churches, who differ from them in Principle and Practice. If Imposers cannot, or will not discharge their Duty reciprocally, we are not Responsable for their Passions, we can love them whether they will or no, though we cannot force them against their will, to return that Love and Charity.  
And Pag. 61. Query. What must be done by Church-governors, if Men cannot come up to their Established Rules? And thus much of the Answer is exceeding obvious.  
First, That they had better sit still, and do nothing, than rise up and do Mischief; let them do no more Harm than Good, and let them be doing.  
Secondly, That if they must needs have more work to do, let them be sure they have a Commission from God to do it; lest; while they do what they ought not to have done, and leave undone those Things they ought to have done, they make their Sins of Commission greater than their Sins of Omission.  
Thirdly, They may do well, among all their Do, to consider whether Conscience be not Gods peculiar, and so not within their Precincts, out of their Jurisdiction, and not liable to their Scitations, Prossesses, Summons, and Visitations: If they will Judge, let them be sure they be Competent Judges; if they will be busy, let them beware it be not in Alieno Foro.  
4thly, If they would know what they must do to others, let them first, put the Case, what they would have done to themselves; let them do no more at home than they would have done to them: Supposing they were Protestants in Italy or Spain, it is very useful now and then for great Men to put themselves into poor men's Circumstances; I do not persuade them to change Places with them, but to put Cases.  
And Pag. 11. You may as soon whip these huge great Boys out of all Religion, as out of one Ceremony; so fond, so doting, so peevish, froward, awkward, such a whimpering, such a whining, such a puling and pouting for Ceremonies, as if they had lost that famous Engine of the Nutcrack, etc.  
Thus much may serve to show their Approbation of that Liberty of Conscience which is every Christians just Privilege; and their Abhorrency of Impositions: and that the ground of Discord, Emulation, and Division, is in the Imposers, who are the real Schismatics, etc.   

CHAP. VI  
Shows the Judgement of ancient Protestants, and Martyrs, against Forcing a Conformity to men's Traditions, not Grounded on Scripture Authority.  
I now shall proceed to show some Testimonies of ancient Protestants and Martyrs, against Imposition, which with what the two last Chapters mention, together with what is held forth by the First Part, may be a sufficient Demonstration, that Force and Imposition on Consciences is an Antichristian Practice, and that an undisturbed Liberty of the Exercise of Conscience in Matters Spiritual, is every Christians just Privilege and Right, where People live peaceably under the Outward Government, which is one main thing intended by this Discourse, as well as to discover that Hypocritical and twofaced Practice, Viz. Of pleading to the Magistrate for Liberty of Conscience, and at the same time are using and exercising all Force, Rule, Dominion, and Authority they are capable to inflict upon their Discenting Brethren, who cannot fall down, and cry Hosannah to every Likeness, lest the Accepting and Conforming to one needless Ceremony, should be ground of Encouragement to the Ruling Party to Introduce another, and so a numberless number; until at length Rome may (if possible) be out done, etc.  
Zanchy in his Epi. to Q. Eliz. L. 1. C. 241 Non propter Vestes totum Corpus Ecclesiae Perdere.  
Not to destroy the Body of the Church for Garments sake, not to disturb the Peace of the Church, by urging Indifferent Things, Col. 245. etc.  
William tindal in his Answer to Sir Thomas Moor, p. 258. of his Works, thus saith; But they which maliciously maintain Opinions against the Scripture; or such as make no Matter unto the Scripture, and Salvation, that is in Christ, whether they be true or no; and for the Blind-Zeal of them, make Sects, breaking the Unity of Christ's Church; for whose sake they ought to suffer all things, and rise against their Neighbour, whom they ought to love as themselves.— Such Men, I say, are fallen from Christ▪ and make an Idol of their Opinion— Now this is a plain Conclusion, that both they that trust in their own Works, and they also that put Confidence in their own Opinions, be fallen from Christ, and Err from the way of Faith  
And saith he, p. 174. Some Men will say, The Pope hindeth them not, they bind themselves: I answer, He that bindeth himself to the Pope, and had rather have his Life and Soul Ruled by the Pope's Will, than by the Will of God; and by the Pope's Word, than by the Word of God, is a Fool; and he that had rather be bound than free, is not wise; and he that will not abide in the Freedom wherein Christ hath set us, is also mad.  
And the reason that G. W's Learned Friend R. R. in his Postscript to the Babylonish-Opposer▪ p. 15. He would seem to insinuate that this William Tindal yields the Women such Authority, as may countenance the Proceed of Womens-Meetings amongst us, as Set up by G. F. and those of Party with him, Viz. Once a Month, about the tenth Hour, distinct and apart from the Men; to whose Assembly, when so convened, all that intent Marriage must go before them, and present their intentions, and stay a complete Month, and then go both of them before the said Womens-Meetings, met as aforesaid, to ask their Licence, as in the Second and Third Chapters are at large set forth. And if any will not so submit to their Authority, and conform to their Jurisdiction, then to Record them out of the Unity, etc.  
I say, lest his Insinuations should have such an Influence upon any of his credulous Readers, and thereby be deluded,  
I have traced him, and in the Reading of William tindal's Works, I have found him out, and shall, for the right Information of the Reader, relate his Judgement in his own Words, p. 252. Women be no meet Vessels to Rule, or to Preach (for both are forbidden them) yet hath God endued them with his Spirit at sundry times— Do not our Women christian, and Administer the Sacrament of Baptism in time of need: might they not by as good Reason Preach also, if necessity required; if a Woman was driven into some Island where Christ was never Preached, might she not there Preach Him, if she had the Gift thereto— Notwithstanding though God be under no Law, and necessity Lawless; yet be we under a Law, and aught to prefer the Men before the Women, and Age before Youth, as nigh as we can; for it is against the Law of Nature, that Youngmen should Rule, and as uncomely, that Women should Rule the Men.—  
And Pag. 313. Tells us what was the Service of Women, in these words; To be a Servant unto the poor People, to dress their Meat, wash their , to make their Beds, and so forth; and to wash Strangers Feet, that come out of one Congregation unto another about Business; and to do all manner of Service of Love unto their poor Brethren and Sisters, etc.  
I think I need not comment upon the difference in all respects, betwixt what this worthy Man intended, as by his words are manifest, betwixt the women's Services in those times, and the usurped Authority, and unlimited Power and Rule that G. F. and others have placed in the Womens-Meetings; as that none must be permitted or suffered to Marry, except they Conform, etc. So that the Quotation of R. R. this Learned Champion, is as impertinent to his intended Purpose, as the Quotations of G. F. in his little withdrawn (and for Reasons enough) Entitled, A Book of Encouragement to all Womens-Meetings, etc. Which by W. R. is very fully answered in his Christian-Quaker, Distinguished, etc. So that I need not further paraphrase thereupon; but return to what was before me (to wit) to show Testimonies against Imposing Conformity to the Traditions of Men, etc.  
Object. But perhaps some may say, There is, being but a few of you, in comparison of the Multitude that will not Conform, for they can out Vote you three to one, so that we are apt to think God will not suffer so many to Err, or any more a Universal Apostasy.  
Answ. I will answer this Objection in the words of William Tindal, because this notable Champion R. R. [who for his Learning is admired by his Reverend Friend G. W.] hath him in some Estimation, etc. See his Work, p. 268. where he saith, The Turks being in number five times more than we, acknowledge One God, and believe many things of God, moved Only by the Authority of their Elders. And the presuming that God will not let such a multitude Err so long time, and yet they have Erred, and been faithless these 800 years; and the Jews believe this Day, as much as ever the Carnal sort of them ever believed; Moved also by the Authority of their Elders ONLY; and think it is impossible for them to Err, being Abraham's Seed, and being the Children of them to whom the Promises of all that we believe, was made; and yet they have Erred, and been faithless, this 1500 years: and we of like Blindness believe ONLY by the Authority of our Elders. And of like Pride think that we cannot Err, being such a multitude; and yet we see how God in the Old-Testament did let the great multitude Err; reserving always a little Flock to call the other back again, and to testify unto them the RIGHT-WAY.  
Hear what Luther says about Opinions, Vol. 2. Lib. 7. Fox. Acts, and Monuments, p. 63. Let Opinions remain Opinions, so they be not Yokes to the Christians: let us not make men's Opinions equal with the Articles of Faith, and to the Decrees of Christ and Paul.  
See the Epitome of Dr. Robert Barns, p. 363. Augustine saith, Because that those Men by such Observations, were led from the Verity by the which they were made free; whereof it is spoken, The Verity shall deliver you. It is a Shame (saith he) and unconvenient, and far from the Nobleness of your Liberty (seeing you be the Body of Christ) to be deceived with Shadows, and to be Judged as Sinners, If you despise to observe these Things.  
Wherefore let no man overcome you (seeing you are the Body of Christ) that will SEEM to be meek in Heart, in the HOLINESS of Angels, and bring in Things which he hath not seen.  
Also in his Works, p. 298. Entitled, Mens Constitutions which are not grounded on Scripture, bind not the Conscience: Hear him. Mark, That all Traditions of men which are against (or not according) to God's Law, must be destroyed. Therefore let every man take heed; for it belongeth to their Charge: for both the Blind Guides, and also they which be led; shall fall in the Ditch. It shall be no excuse for him that is led, to say, That his Guide was blind: but let them hear the Word of God by his holy Prophets; Walk not in the Precepts of your Fathers, nor keep their Judgement; but walk in MY Precepts, and keep MY Judgements.  
The other manner of Statutes be, when certain Things that be called Indifferent, be commanded as Things to be done of necessity:— As for Example, To eat Flesh or Fish this or that day, is indifferent and free, etc.— These, with all other Outward Works, be Things indifferent, and may be used, and also left. Now if the Bishops (or Ministers) will make Laws or Statutes, That these Things shall be determinately used, so that it shall not be lawful for us to leave it undone. But that we must precisely do them, and not the contrary, under the pain of Deadly Sin: here they must be withstood, and in no wise obeyed: for in this is hurt our Faith, and Liberty in Christ; whereby we are Free, and not Bound to any exterior Work; but Free in all Things, and unto all Men, at all times, and in all manners, except it be in such a Case, whereas Brotherly Charity, or the Common Peace should be offended: therefore in all these Cases we be free, and we must withstand them that will take THIS LIBERTY from us, with this Text of Scripture.  
We are Bought with the Price of Christ's Blood, we will not be the Servants of Men.  
This Text is open against them that will bind men's Consciences unto Sin (for what is not of Faith, is Sin) in those things that Christ hath left them free in.  
Brentious, upon the 1st. of Cor. Chap. 3. No man hath Power to make, or give Laws to Christians, whereby to bind their Consciences: for willingly, freely, and uncompelled with a ready Desire, and cheerful Mind, must they that come, run unto Christ.  
Dr. Tailor, in a Discourse of Liberty of Prophesying, p. 9 of the Christian-Plea, Spir. Mar. I earnestly contend, that another Man's Opinion shall be no Rule to mine, and that my Opinion shall be no Snare and Prejudice to myself; that men use one another so charitably, that no Error or violence tempt Men to Hypocrisy: this very thing being one of the Arguments I used to persuade Permissions, lest Compulsion introduce Hypocrisy, and make Sincerity troublesome. See his 16th. Section, Viz. For it may be safe in diversities of Persuasion, and it is also a part of Christian Religion, that the LIBERTY of men's CONSCIENCES should be preserved in all Things where God hath not set a Limit.  
That the same Meekness and Charity should be preserved in the Promotion of Christianity, that gave it Foundation and Increasement, and Formness in its first Publication.—  
And that Persons should not more certainly be Condemned than their Opinions confuted.  
And also see a little of the Judgement of Bishop Tailor's Cases of Conscience, p. 301. Ecclesiastical Laws (saith he) must be imposed; SO as to leave our Liberty unharmed.  
Pag. 310. Laws of Burden are always against Charity.  
And Pag. 314. Ceremonies oblige no longer than they minister to the End of Charity.  
Hear also what Bishop Hooper saith.  
Scitis quod res Sancta, & vera quo magis examinatur, & per Verbum Dei Explicatur, eo fit illustrior & purior; & quanto purior; & illustrior tanto magis ab omnibus desideratur, & obviis Ulnis excipitur. Nam quod variis modis tentatur; ac probatur, modo pium ac sanctum fuerit, jacturam ab Hostibus nullam sentit, sed potius Hostes conculcat, ac interficit.— Nec est quod vobis ipsis metuatis, modo re ipsa id prestetis, quod ubique jactatis. Nam quotquot vestras Partes non sequuntur, aliquo gravissimo ignominiae genere, nimis Superbe afficitis— aequa & justa petimus, ut palam ac publice lites inter nos componantur; nullis enim Legibus Sanctis & Justis unquam fuit permissum, ut una pars litigans, de altera parte Judex constitueretur— nos tantum Legem & Evangelium Dei in Causa Religionis Judicem Competentem agnoscimus: illius Judicio stet vel cadat nostra Causa.  
Which for the Sakes of some, is thus Translated;  
Know ye, that by how much the more the Thing which is holy and true is examined, and by the Word of God expounded, by so much 'tis become more clear and pure; and by how much the more 'tis made pure and clear, by so much the more 'tis by all desired and embraced. For that which is tried and proved after various manners, if it hath been pious and holy suffers no loss by the Enemy, but rather suppresseth and destroyeth the Enemy: neither is there any Cause why you may fear, so that you perform in very deed, that which you every where boast of. For as many as do not take your Parts, you too proudly afflict with some grievous kind of Infamy. What we desire is both equal and just, that these Contentions may openly and publicly be composed. For it was never permitted by any holy and just Laws, that one Party contending, should be constituted a Judge concerning the other Party. We do acknowledge that the Word of God is the only competent Judge in the Cause of Religion; let our Cause stand or fall to the Judgement thereof.   

CHAP. VII.  
Shows that myself, and others in this Country have used private Means about four Years, and that no Accommodation or Condescension was attainable: neither Answer to Letter, Answer to Query; nor when I went to London with a Letter from Friends of our particular Meeting, to the Second days Meeting in London; and delivered it with my own Hand; would neither Answer the Letter, nor so much as Discourse me: but when I had given them the Letter, C. T. bad me be gone. All which shows the Author to the Accuser; his Pretensions to an Accommodation & Condescension to be fallacious, Deceitful and Hypocritical.  

Object.  BY this time, some may be ready to object, and say, It is true, these Things as Stated, cannot be denied; but to have used a more private way, might have been as convincing, and not have ministered that occasion to such as are Enemies to all Religion, as this way of Proceeding perhaps may; especially since the Author of the Accuser says, p. 127. We can the more easily concur, and accord as to Circumstances and Outward Methods, and in the Wisdom of God, so condescend one to another, and accommodate Matters, as not to divid about them.  
Answ. That I with many other have used private means for about the space of four years, without any Redress; nay, not so much as a Christian Answer: and that the Pretence of the Author of the Accuser, to Condescension and Accommodation, is fallacious and false, and a mere piece of feigned Hypocrisy to amuse his Reader, and delude the World, I shall make evidently appear before I pass this Chapter, especially considering what means I used at our Quarterly-Meeting in the Case of J. A. made mention of in the third Chapter, both by Letters and Queries.  
First then see a Letter that eleven Friends belonging to our Meeting in Milden-Hall, sent to our Quarterly Meeting; who were so far from Condescension & Accommodation, as that they refused to have it read amongst them: but said, We were all deluded. A Copy whereof followeth.  
To Friends at the Quarterly Meeting in Hadenham; the 4th. Mo. 80.  
Dear Friends,  
THese Lines are to put you in Mind, that many Friends belonging to our Meeting, as well as in divers other Places, are offended and burdened by reason of the continued Record against John Ansloe, which exclude him what in you lie, out of the Unity of Friends, which is nothing less than Excommunication to the utmost of your Power, whereby we are constrained to visit you in this manner, entreating you to race out the said Record out of your Quarterly Book. Indeed had J. A. denied Marriage, (the very forbidding of which is a Doctrine of Devils) you might justly have thrown him out; for Marriage is God's Ordinance. But the Controversy is not here, but about manifesting his Intention to Marry. Behold the Crime (as you account it) and consider of it, we beseech you, for Peace sake, and lay not such a Stress, where Christ, nor his Primitive Followers laid none. And that thereunto you may be encouraged, ponder the saying of W. P. in his Address to Prot. p. 77. I beseech you Protestants, by the Mercies of God, and Love of Jesus Christ, ratified to you in his most precious Blood, FLY ROME AT ROME. Look to the Enemies of your own House, have a care of this Presumption, carry it not too high, lay not Stress where God hath laid none.— The Impositions of such Opinions is the Privilege of Hypocrites, and the Snare of many honest Minds. And p. 93. If we consider the Matter well, I fear (saith W. P.) it will be found that the occasion of Disturbance in the Church of Christ, hath in most Ages been found to lie on the Side of those who have had the greatest Sway in it. And Pag. 94. If the Spiritual Guides and Fathers of the Church, would be a little sparing of encumbering Churches with needless Supersluities.— there were far less danger of Schism and Superstition. And Pag. 144. Nay, Christ himself, to whom all Power was given in Heaven and Earth, submitted himself to the Test: He did not require them to believe him, because he would be believed, he refers them to the Witness that God bore of him; (saying) If I bear witness of myself, my witness is not true. He also sends them to the Scriptures;— but an Imposing Church bears witness of herself, and will be both Party and Judge, require Assent without Evidence, and Faith without Proof, therefore false. But Christian Religion ought to be carried on only by that way, by which it was Introduced, which was Persuasion; If any Man will be my Disciple; let him take up his Cross, and follow me. Pag. 146. For if I believe what the Church believes, only because She believes, and not because I am convinced in my Understanding of the Truth of what She believes, my Faith is false, though hers be true. I say, 'tis not true to me, I have no Evidence of it. And Pag. 141. The Apostle became all unto all, that he might win some; but this is becoming all unto none, to force all; he therefore recomends the utmost Condescension that can be lawful;— he stooped— he became all unto all, that is, he stooped to all Capacities, and humbled himself to those Degrees of Knowledge that Men had, and valued that which was good in all;— These Allurements were all his Injunctions; nay, in this Case he makes it an Injunction to use no other; Let us therefore (saith he) as many as be perfect, be thus minded, and if in any thing ye be otherwise minded, God shall reveal even this unto you: you shall not be Imposed upon, Stigmatised, or Excommunicated for want of full satisfaction, or because you do not consent before Conviction.— Thus far William Penn.  
Now let us a little animadvert upon this Noble Man's Words; Lay no Stress (saith he) where God hath not laid Stress: as if he should have said, Friends, God never laid any such Stress about publishing the Intent of Marriage, Why then do you? Have a care of this Presumption, carry not things too high, neither Smite, Record, nor Excommunicate one another about such Things, which are at best but men's Traditions and Impositions, which may prove a Snare to the Honest and Conscientious, but a seeming Privilege to the conformable Hypocrite: for you see that such as have the greatest Sway in the Church, are evermore the cause of these Disturbances, who pretending themselves Fathers and Spiritual Guides, are not sparing of cumbering the Churches with needless Superfluities, and such Orders as Christ never commanded, nor his Apostles ever practised; which had they been so useful as you pretend they be, surely Christ and his Apostles would not have been so forgetful of Prescribing such Outward Observations: nay, but on the contrary, they have told us in Holy Writ, The Kingdom of Heaven comes not that way, neither consists in such things. You also may perceive that Christ was such an Example of Meekness and Self-denial, and so far and free from Force and Imposition, that he only said, If any Man will be my Discipie, let him take up his Cross and follow me; but an Imposing Church bears witness of herself: and though She sets up such Orders as Christ never commanded, yet She requires assent without Evidence, and Faith without Proof, for She will be both Party and Judge, and Recorder out of the Unity at her pleasure, which manifests her to be the false Church; for the true Christian Religion was introduced by Persuasion, and aught to be so carried on; for if I believe and practise only because the Church doth so, add not from a convincement in myself, my Faith and Obedience would be false and Idolatrous: The Apostles, who had the Mind of Christ, became all unto all, stooped to all Capacities, to all Degrees of Knowledge, valued what was good in all; these were his Injunctions, who said, As every Man is fully persuaded, so let him walk, for what is not of Faith, is Sin: He did not Record out of the Unity such as saw not so clear as himself, but became all unto all, that he might save some; but you that would force all, become all to none; you will not stoop at all, nor condescend at all, but exalt and magnify your Orders and written Prescriptions, how many weak Brethren soever you offend. You value not the good in any, but Conformity to your Humour, and to your Will; and though some are otherwise minded about Discipline and Church-Government, you will not let them alone, but you will impose upon them, Stigmatise, and Record them out of the Unity, which is no less than Excommunication. Wherefore take W. P's Advice, FLY ROME AT HOME and lay not Stress where God lays not Stress.  
Thus twice over, as it were, have you herein the genuine sense of Dear W. P. And, Oh! that every one concerned would make a diligent search in his own Heart, and like the beloved Disciple, smite upon his Breast, and say, Is it I, Is it I that am guilty of this Severity, of this Presumption, if carrying things too high, of setting up such Orders as prove a Snare, or at least, a burden to the Conscientious; yea, of laying a Stress; and a great Stress where God never laid any, One that am the Cause of this Disturbance in the Church; One that bears witness of myself, and that will be both Party and Judge? Oh! let me a little Examine myself; Am I One that cannot become all unto all; One that cannot condescend at all to my Brother; One that will value not the good in any, but Conformity to my Will and Humour; One that would have all believe and practise as I do, whether I convince their Understanding of the Truth of what I believe and practice, or not; and if not, condemn them for Heretics, without any more a do?  
I say, Oh that every one would thus reflect upon himself, that so you might consider of these things, for many are offended and grieved with the continuance of the aforementioned Record against J. A. And again beseech and entreat you to reverse the same, that so Love and , Unity and Concord may spring amongst us as in the Beginning, which is hearty desired by your Friends, who subscribe their names hereunto.  

Francis Bugg.  
Elizabeth Bugg.  
Joseph Masson  
Jane Masson.  
Joseph Ellington.  
Rachel Ellington.  
John Thrift.  
Joseph Tetsall.  
William Bellsham.  
Philip Wing.  
Marry Huggins.  
Sarah Bird.   
Dated the 15th. of the 3d. Month, 1680.  
Note, That John Thrift, who carried the recited Letter to the Quarterly-Meeting, said, that they would not suffer it to be read, but cried out, You are deluded. Which by the Second-days Meetings own Rule (if they approved W. P's small Tract Entitled, A Brief Examination, and State of Liberty Spiritual) is a mark of Imposition. For in the said Tract, p. 4. 'tis thus written, I ask thee, May I not exhort thee to the Practice of that I am moved to press thee to the Practice of? If not, thou are the Imposer, by restraining me from my Christan-Liberty; and not only so, but away goeth Preaching, and with it the Scriptures, that are both appointed of God for Exhortation, Reproof, and Instruction.  
Their Proceed herein need no Comment, being worse than the Magistrates ever served me; (who do as really believe me to be deluded, as they could pretend to any such Thing, and yet they will often hear, and do Justice too.) And after I had waited more than a Year, and saw no Redress, I then wrote to W. P. thinking he might be an Instrument to compose things; but what he did, whether any thing, or nothing, I never had any Answer to this Day; A Copy of which now followeth, Viz.  
This for W. P. with Care, etc.  
Dear Friend,  
When I consider the Nature of the Controversy betwixt W. R. and G. F. and the multitude of Friends on each side, in almost all Counties, together with the lamentable Consequences which will unavoidably follow the same, if not timely put a stop to by a Brotherly Condescension, I am even bowed down, and grieved to behold the same, and under a sense thereof, I desire to lay before thee my Apprehension, both of the Cause and Cure, that so thou together with G. W. (to whom I have already wrote) may endeavour a Composure of, this Controversy: and in remembrance of what thou didst declare at the Meeting at Devonshire House, the 27th. of the 3d. Month last, after the Debate, gives me Encouragement so to do; as also; they Printed Addr. to Prot. for, saidst thou, If I knew of such a Design as is surmised, to bring in an Implicit Faith, and Blind Obedience, by forcing a Conformity before Conviction, I would oppose it with my at most Endeavour (or to that effect) Now that thou mayst know (if yet thou dost not) as that thou shouldst not (by thy positive Assertions in Alexander the Copper Smith, pag. 10. 12. 15.) I will give thee a Copy of Orders, Recorded, as our Cannon or Rule, to walk by, in the Quarterly Book for the Isle of Ely, Verbatim, Parenthesis excepted, Viz.  
It is ordered at this Quarterly-Meeting, and agreed upon, that no Friends may for time to come, permit or suffer Marriages, without the consent of Friends at two men's and Womens-Meetings, and the Man and Woman to come both to the said two Meetings, to receive the Answer of Friends; that so no disorderly (a notable Hedge without parrellel, I presume) or Indirect Proceed may be carried on any more (and yet never more disorderly than since) contrary to the Unity of Friends. Written at a Quarterly Meeting in Hadenham, the 1st. of the 10th. Month, 1675.  
Behold the Nature, Manner; and Form of these Orders, and compare them with the Condemnation of J. A. for not coming up to a strict Conformity, who was Recorded out of the Unity the 4th. of the 7th. Month, 1678. in the same Book, as may be seen, for not proceeding in his Marriage according to the Orders.  
Now see whether we do not first make a Rule or Cannon to walk by, and compel a Conformity to the same before Conviction; nay, not only so, but pass Diffinitive Sentence too, for Nonconformity, to the utmost of our little Power we have: and when any Body questions the Authority of these Orders and Practices, G. F. is presently quoted: and that being (as some say) moved to give forth such Orders, who ever oppose them, they oppose the Power of God, and thereupon call us Men of an Opposite Spirit.  
I say, take a special view of what is said, and then impartially peruse this following Advice of Friends, in the Case of Marriage, which was (amongst many other things) in the Beginning, given forth by the ancient Labourers in God's Vineyard, whose Care and Skill was manifest, and then see if we govern ourselves upon our first Principles: That is to say.  
The Elders and Brethren sendeth unto the Brethren in the North, these necessary Things following; to which, if you in the Light wait to be kept in Obedience, you shall do well. Far you well, etc.  
7thly, ' That if any one moved of the Lord, and in his Light called to take a Brother or Sister in Marriage (Marriage being honourable in all, and the Bed undefiled) let it be made known unto the Children of Light, especially to those of the Meeting to which the Parties are Members, that all in the Light may witness it to be of God, let them be joined together in the Lord, and in his Fear, in the presence of many Witnesses, according to the Example of the Holy Men of God in the Scriptures of Truth Recorded, which were written for our Example [Here is true Humility] and Learning and that no Scandal may rest upon the Truth, nor any thing done in secret, but all things brought to the Light, that Truth may triumph over all Deceit; and that they that are joined together in the Lord, may not by man be put asunder, whom God hath joined together; that there may a Record of the Time and Place in Writing, witnessing the Time and Place of such Things, be kept within the Meeting, of which the one, or both are Members; under which Writing, the Witnesses present may subscribe their Names, or so many of them as may be convenient, for the stopping of the mouths of Gain-sayers, and for the manifesting the Truth to all who are without.  
Now observe the Conclusion of the said true Christianlike Epistle.  
Dear Beloved Friends, these Things [for there were many besides Marriage] we do not lay upon you as a RULE or FORM to walk by, but that all with the measure of the Light, which is pure and Holy, may be guided; so in the Light walking and abiding, these Things may be fulfilled in the Spirit, not from the Letter; for the Letter killeth, but the Spirit giveth Life, etc.  
Now consider, I pray thee, First, our Primitive Principle and Institution, Direction and Christian-Liberty, and see if the late Orders and Imposing them, and Compelling a Uniformity to them, have not do violence to them; see thy own words, and how our Practice contradicts them: Addr. to Prot. pag. 149. 150. etc. That is to say;  
For all Societies are to govern themselves according to their Institution, and first Principle of Union; where there is violence upon this part, Tyranny, and not Order is Introduced. Now since Persuasion and Conviction began, all true Christians Societies, all Christian-Societies must uphold themselves upon the same free Bottom, or they turn Antichristian.  
Thus sayest thou, and I say the same; pray consider on it, and endeavour a Reformation. I could further paraphrase hereupon, and many other Places of thy Address, etc. Some Page's whereof (with some others) I may quote, and leave to thy perusal, being loath to be too tedious, concluding with thy Address.  
Pag. 221. That 'tis base Coin that needs Imposition to make it current: but true Metal passes for its own intrinsic value. Oh miserable Imposition, and the mischief of it! What Censuring, Sentencing, Recording, Judging? Yea, What Superstition, Formality, Idolatry, and Hypocrisy hath it begotten? And what Animosities, Heart-burnings, Persecution and Bloodshed hath it been the Cause of? Which, had People been left to their Christian-Liberty, had never been: As these following pages show; Address to Protestants, pages 122. 156. 143. 67. 68 77. 93. 94. 95. 97. 98. 99 to the 104. 141. 148. 142. 144. 145. 146. 185. 190. 192. 193. Francis Howgils' Works; pag. 534. 617. 620. 236. 625. Richard Hubberthorns Works; pag. 188. Josiah Coal's Whore Vnvailed; pag. 71. 72. Coloss. 2. 16. 17. 18. Eccle. 12.13. Joh. 14.15. Mat. 5. Mat. 28. Christ's Sermon. 5.6.7. Phil. 8.15. Rom. 14.5.  
Indeed thy Book alone is so full of matter against Imposition, against Force and compelling a Conformity to Outward Rules, Cannons, and Prescriptions of Human Invention, and for Christian-Liberty, that I know not well how to leave it. I pray God, keep thee steady, and with a continual Dependency upon the Divine Revelation of God's holy Spirit, which is the Rock upon which the true Church is built, and every Member of it; that so an Understanding of thy Duty may every day be received, and a necessity therefrom come upon thee to perform it; that so thou mayst not look one way, and row another, a thing some suspect, by thy disputing on G. F. his Part, when he (some think) was ashamed to appear himself. But for my part, when I consider thy Labour and Service in the Truth, therein spending both thyself and Estate, together with thy Zeal in vindicating Truth against all Opposers, I cannot have any Suspicion.  
Object. But perhaps thou mayst say to me, How is it possible that a Composure of this Controversy can now be, etc.  
Answ. If I may not be too tedious, I will give thee my Answer, thus; Let there be a present Cassation of all Controversy for three Months, proclaimed on both Sides, and a Day set, and Place appointed Mutually by G. and W. to have a Meeting equally constituted, with ten, or twenty Friends, more or less, on each Side, by them respectively chosen; and when this is agreed upon, let them exhibit their Charges in Writing by way of Declaration, and send it to each other a Month, or more before the said Set Day; that they may both know what to plead to, and how to make their Defence, and what Witnesses to bring, to prove their several Charges so exhibited. And then where either of them are found guilty, let them make that Satisfaction which is suitable to the nature of their Crime, and wherein clear, let them be acquitted. This on W. R's Account, I dare Engage, shall be performed; and that this is both a just and reasonable Method, I dare appeal to all Judicious Persons in the World.  
Why then shall this intolerable Controversy be continued? Why should there be occasion ministered for those grievous Animosities, Rents, and Divisions, which every day increase? And taking all Advantages against each other, by Printing, Preaching, or otherwise; as if the one Side were infallibly all Christians, and impossible for them to Err, and the other Side Heathens, Infidels, and Pagans; and that by Predestination too, without any Recovery by that figure of using no Endeavour. Oh dreadful Work! But if any shall say to me, no, George shall never be thus brought upon the Stage, or be thus made public, for he cannot be in such Fault as is surmised. I say, that Time will manifest such to be his greatest Enemies: and I pray let such consider, that if they thus resolve to keep him behind the Curtain, as if he were ascended above the reach, and out of the the Sight of his Brothers: although it be the occasion of never so much Contention, Debate, and Strife. I say, let such consider, if this be not more indiscretion than the World (which we say, lies in Wickedness) in their open Wars, do at any time produce.— As for Example;  
Suppose there was a very great Army laying Siege against a City, and resolved to Raze it to the ground, and to leave neither Man nor Woman alive, except the Citizens would deliver up such a Captain to them, who had betrayed his trust, pretending an extraordinary Commission; Yet acted in his own Name only, and by Virtue thereof, had been the chief Cause of that War and Bloodshed, and upon Delivery up of that Imperious Arbitrary Captain, all Wars should cease; pray, What City would be so sottish and so stupid, as to hinder such a Malefactor from being brought to condign Punishment for his criminal Offences, rather than run the hazard of so many thousands of innocent well meaning People on both Sides.  
Oh William! Let these things be considered on, and let not the Wedge of Gold, nor the goodly Babylonish Garment be thus hid any longer in the Camp; but let a Search be made upon that very Consideration, that something is amiss; something is the Cause of all these things; and let none say to me in disdain, or out of Prejudice, as Eliah said to his Brother David, who came up to the Camp of the Lords Host, though he was but a Stripling: for if they do, I will say unto them as David did [i. e.] Is there not a Cause? 1. Sam. 28.29. and conclude with the Apostle, Every Man ought to bear his own Burden, without respect to Persons. That was once our Principle; I have much to say, and yet have said enough to show my Desire, and to clear my Mind, whether thou wilt answer my Request, yea, or nay. And Rest thy Friend.  
Francis Bugg.  
Address to Protestants, Pag. 152.  

Principiis obsta, sero Medicina paratur  
Cum mala per longas invaluere moras.   

Resist betimes, that Medicine stays too long,  
Which comes when Age has made the grief too strong.   
And I wrote another Letter much to the same purpose, on the 22d. of the 6th. Mo. and sent it to G. W. which for Brevity's sake, I here omit, and the rather because it is amongst other things inserted, as I understand, in the latter End of the 7th. Part of the Christian Quaker, Distinguished, etc. put forth by W. R. in Answer to the Accuser, etc.  
And after I could have no Answer, but instead thereof, G. W. came to our Quarterly Meeting, the 7th. of the 7th. Month, 1681. and instead of healing Breaches, was an Instrument, and a great one too, against Robert Smith of Colne his Proceed in Marriage, except he would go and Publish his Intention before the Women: they being in number about five or six in a cold back Room by themselves: according to G. F. his Order, as heretofore I have treated on. Insomuch that it came into my Mind to send him a few Queries; a Copy whereof here follow, Viz. The Letter as Prologue to them, etc.  
George Whitehead,  
I Wrote to thee not long since, to desire thy Assistance in a Composure of the late Differences: but in thy last Journey (I was loath to say, Circuit) this way; thou hast showed me and others thy Resolution. It is reported that Nicholas Lucas told thee, Thou goest up and down to cheat the Country: [I reckon, he means not, of Money, but the People of their Liberty they have right to] Truly thy Behaviour hath manifested the Truth of his Words in a great measure, as I am able to make appear; not only by thy Advice in : but also by thy Erroneous Doctrine amongst us; if G. F. said true in his Gospel-Liberty, pag. 23.  
And therefore to bring People to that which is not of Faith, is to bring them into Sin: and to make them make Shipwreck of their Faith, and of a good Conscience.  
But I believe the time is hastening, that such as thou shall be oftener called in question than yet thou hast been; for we begin to see the Truth of W. P's Doctrine, who says in his Address to Protestants;  
That the neglect of questioning our Ministers, is the Cause both of Superstition and Schism.  
However at present, I desire and expect an Answer from thee, touching these Things queried, Viz. Either of thy Approbation of my Answer; or an Answer of thine; lest I spread them before thee in fairer Characters than my hand can write: for thine and others Practices have brought you into suspicion with the People; for we see how you seek to usurp Authority over the Conscience; and contrary to your Pretensions, exercise Dominion Gentile-like, over your Brethren: as if you were resolved to turn Monopolizers, and Ingrocers of all Power, Rule, and Dominion over Consciences, into your own Hands. But your Authority is coming into Question, and by the Holy Scripture (which is by you so slighted) must you be examined, tried and proved; and the less you value the Scripture, or Direction therefrom, the less will you be valued; and the more you magnify your Directory, Orders, and Cannons, which have no relation to the Scriptures, or the Primitive Christians Example, the more will your grow despised, and turned from. Wherefore consider your ways, and wherein you can see, and perceive yourselves INNOVATORS and APOSTATES: let there be a Return to your First Love; Viz. when you loved both to give and receive Liberty in Matters Spiritual) And do your first Works, and do not think to heal yourselves by calling others what you really are yourselves, for that will not now do: By your Fruits you are manifest; and we know you by them. Oh! the Discord, Contention, and Debate which entered, and doth daily increase by reason of your Ceremonies, and your forced Conformity to them; and the chief Cause hereof lies at your Doors: for now, as in Ages past, the Leaders of the People cause them to Err; who have greatly increased the Differences, instead of healing the Breaches: and that you may see as you are seen, I have drawn before your view, your Practices, and thereby shown you your Error: yet in as much as thou art more especially concerned, I direct them to thee for a more immediate Answer: Who am a Lover of Truth.  
F. Bug.. The 7th. of the 8th. Month, 1678.  
A few Queries propounded to such amongst us, who are crying up Holy ORDERS, CHURCH-GOVERNMENT; and are adding new Ceemornies, and Outward Observations; whereby we thwart and contradict our avowed Principles, and so are building again the thing; we once destroyed and cried out against; Condemning in others the things we allow in ourselves. THROUGH which Practices a man may discern, without a pair of Spectacles, ERROR and SUPERSTITION coming in apace, LIMPING upon their old crooked Crutches of IMPLICIT FAITH and BLIND OBEDIENCE. And lest you should not know how to answer these Queries, I will answer them in the Words of our own Principles; that so you may the better behold your Revolting, and perceive your Innovations; and take notice of your Apostatising from your Primitive Principles: But if my Answer please you not, then let me see by one Answer of your own, what you can say for yourselves.  
Query I. Whether to Impose any thing upon another Man's Conscience, either to do, or practice, be not a doing otherwise to others, than we would they should do unto us, and so Antichristian. See the Second and Third Chapter about Marriages.  
Answ. Yea, For so says R. Hubberthorn in his Works, p. 188. where he tenders seven Reasons why no Impositions ought to be upon any Man's Conscience by any but the lord (And says he) To Impose any thing upon another Man's Conscience, either to do or Practice, is not, A doing to others as they would be dealt by: and therefore is contrary to Christ's Doctrine; which say I, is ANTICHRISTIAN.  
Query II. Whether such Societies as do not govern themselves according to their Primitive Principles, but erect new Orders, and new Models of Government, New Ceremonies, and new ways of Sentencing, Judging, and Condemning the Innocent, Recording and Excommunicating such as cannot yield Conformity and Uniformity thereunto, do not more resemble Tyranny than Order? Nay, Is it not Antichristian?  
Answ. Yea, For all Societies are to Govern themselves according to their Institutions, and First Principle of Union: where there is violence upon this Part, Tyranny, and not Order is Introduced. Now since Persuasion and Conviction begun all true Christian Societies; ALL Christian-Societies MU uphold themselves upon the same Free Bottom, or they turn Antichristian.  
Query III. Whether to restrain People from the free Exercise of their Consciences, or to compel People to act against their Faith and Persuasion in Matters Spiritual, be not Popish, and a Practice of the Church of ROME. Address to Prot. pag. 149. 150.  
Answ. Yea; For the Apostle in his Day said, Let every Man be fully persuaded in his own Mind or Conscience. And did not go about to force People to Conform to such Things as they were not persuaded of in their own Consciences.— But the Church of Rome doth not admit that every one should Walk or Act as they are Persuaded in their own Conscience. See Josiah Coal's Whore Vnvailed: p. 71. 72.  
Query IU. If so, Whether it be not Wisdom to beware of this Trojan Horse, of this Practice which so much resembles Rome; who commonly lay more Stress upon their own Ceremonies, and written Traditions, Orders and Institutions, than upon the holy Scriptures, or the Primitive Christians Example.  
Answ. Yea, I beseech you Protestants, by the Mercies of God, and Love of Jesus Christ, Ratified to you in his most precious Blood, Fly Rome at Home— have a care of this Presumption, carry it not too high, lay not Stress where God hath laid none Neither use his Royal Stamp to Authorize your Apprehensions in the Main of his Institutions. Address to Prot. p. 77.  
Query V Whether the holy Scriptures be not of more Authority than our written Traditions and Orders? And whether it be not as commendable now to search the Scriptures, to see whether our Orders, Traditions, and Ceremony be agreeable to them, as it was formerly for the Bereans; who by the Scripture examined Paul's Testimony? Seeing some of you call them the Professors Weapons: and will not suffer them to be alleged in our Quarterly-Meetings.  
Answ. Yea; For it cannot be denied, But that the great Foundation of our Protestant Religion, is the Divine Authority of the Scriptures from without us, and the Testimony and Illumination of the holy Spirit within us. Upon this Foot, the First Reformers stood, and made and maintained their Separation from Rome.— with good Cause therefore, it is the general consent of all Sound Protestant Writers.  
That neither Traditions, Counsels, nor Cannons of any Visible Church: much less the Edicts of any Civil Sessions or Jurisdiction; but the Scripture ONLY: Interpreted by the Holy Spirit in us, give the final Determination in Matters of Religion, and that Only in the Conscience of Every Christian to himself: which Protestation made by the First Public Reformers, against the Imperial Edicts of Charles the Fifth, Imposing Church Traditions without Scripture Authority [Mark, you Order Makers; the same Cause moves to the same thing] gave first beginning to the Name Protestant; and with that Name hath ever been received this Doctrine; which prefers the Divine Authority of the Scriptures and Spirit, to that of the Church and her Traditions. Address to Prot. p. 148.  
Query. VI Whether it be not a Popish Tenet, to cry down Wisdom, and to say, That Wisdom will destroy us: as 'tis usually with you to say: for the Papists care not how foolish the Common People are, nor how much in Ignorance (it being, as they say, the Mother of Devotion) they educate them; provided their Ministers and Jesuits be very expert, and able to defend their way of Worship, and heap of Ceremonies. And when do any that Writ, or Dispute, to defend our Way of Worship, writ and speak like Fools, except they can neither write nor speak otherwise: and why do you cry out against Wisdom upon every occasion, as if Ignarance were become our only Darling.  
Answ. For to admire what Men do not know, and to make it a Principle not to inquire, is the last Mark of Folly in the Believers, and of Imposture in the Imposers. To be short, a Christian Implies a Man, and a Man implies Conscience and Understanding; but he that hath no Conscience nor Understanding (as he hath not, who hath delivered them up to the Will of another men) is no Man, and therefore no Christian: Upon this Principle, Men must be made Fools, in Order to believe: Shall Folly, which is the Shame, if not the Curse of a man, be the Perfection of a Christian. Address to Prot. pag. 187.  
Query VII. Is it not great Deceit and Illusion, first to make Rules, or Cannons to walk by: and when any refuse Obedience to them, and cannot for Conscience sake, Conform to them, then to Senctence, Judge and Record such out of the Unity; and yet to the World pretend (and that in Print) that we do no such Thing. I say, Is not this great Decoit and Delusion?  
Answ. Yea; That our Friends (says W. P. meaning us, the People called Quakers) Require any men to practise what they are not convinced of; I utterly renounce in their Name, and that at an Infamous Slander. Alexander the Coppersmith, page 10.  
Query VIII. Whether Antichristian Practices, Popish Principles, Contempt of Scriptures, Folly, Ignorance, and Partiality, Practising one thing, and Pretending another, be Corruptions, or no? If yea, then whether or no a private Man ought not to discover it, if he perceives such things entering the Church?  
Answ. That both the Reading of the Scriptures, and the care of Religion belongs not to the Pasture of the Church ONLY: But that every one that would be Saved, aught to make deligent Search, whether any Corruption be already, or is for the Future like to be Introduced; and this to be done no less carefully [I hope I shall perform this Duty] than if he was persuaded that all besides himself were asleep.— Now, forasmuch as the Profit will be small, If some private Man shall observe, that an Error is Introduced, unless he discovers the said Error, and lays it open. Address to Prot. p. 163. Read pages, 93. 94. 95. 144. 146. 141. 142. etc.  
Query IX. Whether the Barbadoss Order upon Record, which is,  
To give up our whole Concern, if required, both Spiritual and Temporal, to the Judgement of the Spirit of God in the men's and Womens-Meetings. See Babels-Builders, p. 5.  
And the Isle of Elyes Orders upon Record in our Quarterly Book; which says,  
Thath for time to come, no Friends may permit or suffer Marriages without the consent of Friends at two men's and two Womens-Meetings, being distinct and apart each from other;  
Be not Innovations, and the Setters of them up (and confirming them) Innovators: and do they not do violence to our First Principles of Union?  
Answ. Yea; Whosoever brings in, or Sets up other Precepts, Constitutions, Orders, and Practices in Point of Worship,— and would set up other Traditions than the Apostle delivered, either by Word or Writing, such are manifest to have the Spirit of Error, and are Innovators. See Francis Howgil's Works, p. 236. And that he begun to see the Evil Effects of Councils. See his Works, p. 534. where he quotes Dr. Paraeus, Gregorius, Theologus, and Gregorius Nazianzenus, etc. Who complained of the Lordliness of the Ministers and Bishops, and that seldom any Good came of Councils, as he there at large sets forth, etc.  
George Fox, See if thou hast not as much Need of a Battledoore as the Scholars and Professors had:  
Who art as much Apostatised from they former Principles for Liberty of Conscience, as the Scholars and Professors were from the single Language, viz. Thee and Thou to a single Person.  
And therefore to bring People to that which is not of Faith: is to bring them into SIN, & to make Shipwreck of Faith and a Good Conscience. Gosp. Lib. p. 23. wrote 1668. by G. F. And in his several Papers given forth for detecting Deciet, 'tis thus said, The World's Guide is without them, in the Traditions and Precepts of men which lead from God, p. 5. etc. But now Conform to Hadenham Orders; or Record him out of the Unity, etc. As at large in Cap. 3.  
These Orders were made the 1st. of the 10th. Month, 1675.  
This I set here, not to Adore. Because I do well understand, He that gave forth the Battledore Now brings Grapes of another Land Which Sower be, because not free From Force and Impositions; Although as yet he will not see Them like Old Rome's Traditions.  
These Queries, or the Substance of them I sent to G. Whitehead; but never received any Answer from him: only there came an obscure Letter to my hands from R. R. but who it was, or where he dwelled, he did not acquaint me; and whether the said Letter may be accounted any thing of an Answer, or whether he doth not rather manifest the obscure Author to be a Man full of Contempt, Scorn, and Disdain, and Abuse, in that he calls and accounts me Conceited, Befooled, my Ignorance, blinded Lies, perverse Liar; and yet doth not particular one Instance to prove me to be such an one, etc. I shall leave with the Impartial Reader to weigh and consider, when he hath read the said Letter, and my Answer to it: a Copy of both hereafter follow.  
Francis Bugg,  
I Know thy Name and Nature (though not thy Person) A mean Sight may discern it through thy own Spectacles plainly enough, to be Abusive, Unworthy, and Foolish (though conceited) in this Matter at present: I could be glad to know 'twere otherwise now; so would others. If not, I believe G. W. will send thy Papers to the Quarterly Meeting: who I believe will see and disown thy Abuse, both of this Meeting at London, particular Friends, and themselves, and especially the Truth wherein they are concerned, and wherein they Labour and Travel: though therein thou abusively comparest them to the Abuses of Bishops, Orders, Constitutions, Decrees, Cannons, Cheating, and other Terms: I cannot now remember, nor thou understand, else thou wouldst write them in truer English, and better sense. This I mention to meet with, and abate thy Concietedness; to help thee with Spectacles to see how: unfit thou art to undertake to be a Judge of Learning in that kind, as well as to be a Judge of such Friends in Truth, and such Meetings of Friends, in an incomparably higher, in imperiously and menacingly requiring them to advise and consent to the altering the Quarterly Meeting Book in your Parts, as if thou hadst both this and that Meeting at thy Devotion; either to bend to thy hand at thy pleasure, or else to undo by thy Publication. The Bishopric thou speakest of, and the Promotion aspired to, by the Briar and Thistle in Lebanon, which can but prick and rake the Skin, cannot destroy (as it would) that within; and that Nature thou art in, can but blister it for a time, and must in the end be crushed. So turn from it in time, and signify it to those thou hast wornged, is my Advice to thee: they Lies and Revile are not worth Answering, to be like thee, they are so gross & vain. Thy Queries differ in the Principle from which they proceed, and the End to which they tend, from the thou makest thy Answer from Friends: and that which is defective in two Principal Causes, is far from Good; which is from entire Cause: Conceit hath so blinded thee, thou canst neither see Beginning nor End. If I did not see thy perverse, wilful gross Lies, I should answer to thy Ignorance. But thus much at present is meet thou shouldst know how it hath befooled thee. From him that hath learned so much from the Truth (though by thee despised and belied)  
R. R.  
For Francis Bugg.  
The Queries are before, and the Letters wrote by me and other Friends, which I suppose he takes the Imperiousness and Menacing from, shall follow after the Answer I sent him; for which he accounts me so foolish, befooled, blinded, my Ignorance, not wrote in true English, etc. To which I refer the Reader. First, than my Answer I sent him, Viz.  
F. Bugg his Answer to R. R's Letter.  
R. R.  
I Have received a few Lines from thee, bearing no Date, nor yet acquainting me who thou art, otherwise than by R. R. nor yet where thou dwellest: by which I perceive thou lovest Obscurity. If these Lines of mine chance to find thee out, by them I am willing to inform thee, that I do not pretend constantly to write true English: but thy Pride and Contempt is manifest, which becomes not a Man of thy Pretences: and whether mine, and other Friends Desire to have that Cannon, Rule, or Order, Recorded in our Quarterly Meeting Book; which prohibits all Marriage to the manner of the Parties publishing their Intentions, and the Record of Condemnation against J. A. for his Non-submission to the said Orders, Reversed and Razed out, be such a piece of Imperiousness and Menacing, as thou seems to apprehend, I shall leave to the Consciences of others: Especially, since it is the declared Judgement of Friends, and hath past the Second-days Meetings Approbation; That all Rulers are accountable to the People; See pag. 442. of Edw. Burroughs Works, where it is written; And we believe that all Governors and Rulers OUGHT to be accountable to the People, and to the next Proceeding Rulers, for all their Actions which may be enquired into upon occasion, etc. What? Is it our Opinion, that— Constables, and all other Governors and Rulers are accountable to the People? and is it such a piece of Imperiousness and Menacing, in me and others, to write a few Lines to the Second-days Meeting, desiring [not requiring them, as thou fallaciously words it] the annihilating, and repealing of such an Antichristian Yoke of Bondage [meaning the Orders as anon will appear.]  
If I have wrote Queries so foolishly as thou imaginest; let thy Grave and Learned Answer to them instruct my Ignorance; If thou thinkest I miss the Matter, then shouldst thou show me wherein, by a distinct, solid, and an Intelligeable Answer.  
As for G. W's sending to our Quarterly-Meeting, that cannot fright me: for except he lays his Indictment True and Legal, I shall Demur to their Jurisdiction, as believing that they have not the King's Broad Seal to Commissionate them to call Delinquents to an account, if such an one I were; nor yet one Verse in the Holy Scripture, the great Visible Charter of our Christian-Liberty (that Authorises them to give a Summons thither) But if he will admit of a Meeting rightly constituted, and Men by him, and myself, equally chosen, I do hereby offer to prove the Verity of whatever I have wrote to him or others on the Foot of this Controversy; and this I desire thee to let him know.  
Thy Lines, I look upon impertinent, and in several places, false and unsound. But in regard I am not certain that they passed the Approbation of the Second days Meeting in London; and also considering they are produced through such Obscondency, I have wrote enough in answer to such a hidden conceited Projector, although perhaps not in such true English, as that every word is right spelled; which piece of Fallibility, I must confess, attends my Writing often, and better Scholars than myself, or thou either. So let this Acknowledgement suffice, and when thou writest again, writ more to the purpose, and let me know who thou art: for many Names begin R. R. and also where thou dwellest, that I may the better know how to give thee a suitable Reply. And thus I conclude and rest; accounting it my Duty to discover Error publicly, when all private Endeavours will not avail) and Hypocrisy, how hiddenly soever it makes its Progress. Known by the Name of,  
Mildenhall in Suffolk, the 2d. of the 1st. Month, 1681. F. Bugg.  
Now followeth a Copy of a Letter which I wrote to the Second-days Meeting, out of which I presume he apprehends my Imperiousness, as by his Letter to me appears: the which also I will leave to the Readers Conscience, that therein I may have a Witness against such unrighteous Reflections: for I begin to see the Truth of Robert Rich his Words, in a Letter from Barbadoes to his Friends, Abstracts, etc. p. 20.  
And I can assure you, that who meddle with the Quakers, had need be fenced within and without, with the whole Armour of God, Truth and Love to Righteousness (David's Sling and Stone) and enabled to use both Hands, the Left as well as the Right, etc.  
So that to the Witness of God in the Readers Conscience, I commend the following, to see whether I did Imperiously, and Menacingly require, or Friendly desire their Annihillating of the said Order, especially considering what private means by my frequent Letters Queries, Protestations, Debates, I have had with them, near four Years together, as this Chapter, and the 2d. and 3d. Chapters sufficiently manifests, Viz.  
To Friends of the Second-days-Meeting in London.  
Friends,  
FOrasmuch as it hath so happened, that a Difference amongst us, the People called Quakers, is risen about Church-Discipline, Church-Government, and Outward Orders, Forms, and Prescriptions, and that by no means, a Condescension can be admitted of, whereby a Christian Composure may be obtained, in order to the settling a Happy Union, and Blessed Fellowship amongst us, as in the Beginning, but instead thereof begin to Excommunicate, and Censure one another for that which is no Sin against God, but mere Formality; no Breach of God's Commandments but Man's Traditions: I say, inasmuch as it hath thus happened, and that there yet appears no probability of a Reconciliation; and that as you look upon yourselves the Heads of the People, and chief Governors of the Church; and as such, assume the place of Approbation of what passes the Press, and other Epistles, directory to the Churches: for their Information, how to proceed in Matters Ecclesiastical, etc.  
So that it is with me at this time to write a few Lines to you; not that I admit you to have any Power or Lawful Authority over the Consciences and Persuasions of your Brethren; or any particular Right of Dominion transmitted to you beyond your Brethren: yet I say, Inasmuch as you assume the Place and Authority aforesaid, although Usurped, I hereby signify to you, that whereas there is a Decree or Cannon, called Orders, Recorded in our Quarterly-Book; Dated the 1st. of the 10th. Month, 1675. which say, That NO Friends for time to come, may PERMIT or SUFFER Marriages, without the Consent of Friends at two men's and Womens-Meetings; and the Man and Woman to come twice to the said Meetings, etc. And that J. A. stands Excommunicate, or Recorded out of the Unity for his Nonconformity to the said Orders, Decree, or Cannon: and I having wrote to several Friends particularly, and to Monthly and Quarterly-Meetings, touching these Things; and being for several Years dissatisfied with these Proceed, have desired to know by what Authority Womens-Meetings are Set up Monthly, distinct and apart from Mens-Meetings, with a Power committed to them to hear, examine, and determine Matters relating to the Government of the Church; as in particular, in the Cases of Marriage; and in whose Name a Conformity is required to their Jurisdiction. And to this Day, no man hath given me one Line in Answer. I not then knowing what I now understand by the Preface to the Christian-Quaker, Distinguished, etc. put forth by W. R. that it was the Advice of such an Eminent Friend as it was, of Party with G. F. Viz.  
Let not this Spirit be reasoned with, enter not into Proposals and Articles with it, but feed it with Judgement, that is God's Decree.  
Which gives me occasion to write to you at this time, to DESIRE [then not to require, as R. R. says] a Letter from you; whether you will Advise and Consent to the Racing out the said Orders, which prohibit Marriage to the manner of the Publication of the Parties Intention; and whether you will advise and consent to the Racing out the Record against J.A. for his Nonconformity to the said ORDERS, or else maintain and prove them Apostolical, and agreeable to the Way and Manner of the Apostles, and Primitive Christians Proceed, by answering my Queries sent to G. W. etc.  
But if you refuse to do either, That is to say, To race out the said Orders for Marriage, on Record, and the Record against J. A. or else maintain and prove them Apostolical: Then I do hereby let you know, that I purpose, if the Lord will, to bear a public Testimony against your Innovations, Usurpations, Directories, Orders, Decrees, Cannons, and Constitutions.  
But on the contrary [mark my Terms of Submission] If you shall raze out the said Orders and Record against J. A. or show [mark I pray you] your Advice and Consent by Letter to me, to the Friends belonging to our Quarterly-Meeting, to, and for the racing out the said Orders for Marriage, and Record against J.A. for his Nonconformity to them; so that it be done effectually: OR [mark the reasonableness of my Proposals] prove them Apostolical by answering my Queries sent to G. W. or otherwise, as aforesaid: Then I do hereby promise to forbear such public Testimony; whether by Printing, or otherwise, and to wait in hopes that Things which are amiss, may be mended.  
And why you refuse this Request, which would tend to the gladning the Hearts of many, I know not: Christ said to the lofty Professors in his Day, If you Believe me not, yet Believe me for my Works Sake. And I say, though you may slight me, yet for the Reason sake that I offer for Liberty of Conscience, as an Expedient for Reconciliation, and for the Peace of the Church; and that Liberty of Conscience in the Free Exercise of it, where neither Christ nor his Apostles have set a Limit, may be enjoyed, and preserved from Violence and Usurpation. Have some Regard to what I say.  
It is not unknown to you how our Practice hath been sometimes to the King and his Council, sometimes to the King and Parliament, for Liberty of Conscience, and the Free Exercise of it; and that we might be exempted from the Penalties assigned for our Nonconformity to the Rites and Ceremonies of Prelatical Institutions, Established by the Laws of the Land: This hath been, still is, and aught to be our Practice.  
WELL THAN, How comes it then 〈…〉 pass, that we should be such humble Suitors for Liberty of Conscience, and now such severe Imposers on each others Consciences; and to such Orders as G. W's Learned Friend R. R. in his Perplexed, Unlearned, and Ill-composed Ingredients, p. 11. 12. had not better way to vindicate, than by two Proofs: The one from the Pope's Nunnery, a Place I do not like at all; and I pray God preserve me in that Faith and Practice which may be defended by the Holy Scriptures, and Primitive Christians Example; that so I need not be put to that Shift and Extremity, as to go to the Pope's Nunnery to defend the same; but as W. P. elsewhere saith (though to his own Confutation, in that he handed the Grant and Confirmation mentioned in the Second Chapter) Error is only upheld by Error (and so he may see in time) The next Proof of his is, That in the Jews Apostasy to Idolatry, the Women wove Hang. And that, as the First, Implies some women's Service amongst the Primitive Christians: So the last shows that Women did some Service in the Temple. Oh profound Learning! And if this way of Reasoning was pursued, What Heathenish Practices, and Popish Superstitions may not be Introduced. But says he, These are 
* Note, Imperfect Footsteps.  Imperfect Footsteps. And I think as Impertinently Quoted: and if R.R. hath no better Logic, he need not be admired by G. W. in Print, for his great Learning, nor perhaps had not; only he hath found out some History, or Popish Author, which says, There were Deaconesses, as well as Deacons. Which was helpful to G.W. in his Preaching and Disputing for Womens-Meetings lately in , and elsewhere; where he took too much upon him, and behaved himself more like a Lordly Bishop, or Popish Prelate, than an humble Minister of Christ: and by me at this time is, and stands Impeached, as an Enemy to Christian-Liberty, a Usurper over the Conscience, the which I stand ready, publicly to assert, maintain, and vindicate.  
And as you have in your Solicitations for Liberty of Conscience, shown our King (at the latter End of the Treatise of Oaths) the Example of the Grave of Nassau: and the Prince of Orange, and divers others, who in their time gave Liberty: so may I (and with great reason too) set the Example of our King before your view; who, though he hath not granted all you ask; yet hath done much more comparatively than you will do for your Brethren; and that in a twofold manner, that is to say.  
First, In that about eight or nine Years since, by his Letters Patent, was graciously pleased to Release many of us out of Prison, who lay under the Sentence of Praemunire.  
Secondly, By racing out the Exchequer Records; where many of us stood convict of Recusancy; and thereby out of his Princely Clemency, set us free from the Censures issuable thereupon.  
These Things are manifest; Why then will you not bear with a little Nonconformity to one Ceremony; and that such an one too, for which there is neither Precept nor Precedent in all the Holy Scriptures? Why will you not learn of the King, who razed out, and made void the Judge's Sentences, which were severe enough, and blotted out the Exchequer Records? that so you may thereby give us some ground to believe, that if you were in Power to Inflict Corporal Punishment for our Nonconformity to your Church-Government, YOU WOULD NOT, etc. Oh that you would consider these Things in a Christian Spirit; which would lead you To do to others, as you would that others should do unto you. So desiring your speedy Answer, I rest your Friend, who cannot sow Pillows under your Armholes,  
Milden-hall, The 12th. of the 9th. Month, 1681. F. Bugg.  
Thus it is left with the Reader to Judge what imperiousness is herein manifested, considering my former Endeavours, and Patience therein for nigh four Years.  
The next is a Letter sent by a dozen Friends that belong to our particular Meeting. And then after some Remarks upon their Procedure, I shall conclude this Chapter.  
To the Second-days Meeting of Friends Assembled in London.  
Friends and Brethren,  
FOrasmuch as some of us know, and others of us are credibly informed, that there is an Order Established in our Quarterly-Meeting, and that upon Record in our Register-Book, belonging to the same Meeting; which shuts but and excludes all Marriages amongst us: SO as neither to Permit or Suffer them, except the Parties, both Man and Woman shall go twice to the Mens-Meeting, and twice to the Womens-Meeting, distinct and separate one from the other, both at Monthly and Quarterly Meetings, to publish their Intentions to each Meeting respectively; and by reason that some Friends have refused for Conscience sake, a Conformity to the said Orders, great and many have been the Debates, Disputes, and Controversial Contentions about the same; insomuch as that in the Case of J. A. Friends put it to the Vote, Whether he should be Condemned by public Censure, for his Nonconformity to the said Orders, or not? Whereupon it was determined by S. Cater, and about nineteen more, they being the Major Part, that the said J. A. should be Recorded out of the Unity; although at the same time they did confess they had nothing against him, only he did not take his Wife according to the Order of Friends.  
And as some of us know, and others of us are credibly informed, that there hath been Suit made [For several of their Hands are to the Letter sent to our Quarterly-Meeting, mentioned in the Third Chapter] by many Friends, for the racing out the said Record, which was obtained by the Major Part of Votes, as aforesaid, against J. A. But all Endeavours have proved ineffectual. Wherefore we at this time desire a Letter of Request from you to the Friends that belong to our said Quarterly-Meeting, for the racing out the said Orders, which prohibit all Marriages to the manner of the Parties publishing their Intentions, and for the racing out the Record against J. A. that so those Friends which reckon it a Duty incumbent upon them to go to the Womens-Meetings, to publish their Intentions according to the said Orders, may; and those that are otherwise Minded, may be let alone, and not imposed upon beyond their Freedom: and yet nevertheless, Remain as Brethren In Unity, except other Matter appear than that of Nonconformity; and thus we conclude, desiring your Answer to the Premises by our Friend Francis Bugg, the Bearer hereof, and rest your Friends, who subscribe our Names as followeth, Viz.  

Josepb Ellington.  
John Thrift.  
Elizabeth Bugg.  
Rachel Ellington.  
Joseph Mason.  
William Bellsham.  
William Handslip.  
Joseph Tetsall.  
Jane Mason.  
Margaret Belsham.  
Elizabeth Thrift.  
Kat. Handslip, etc.   
The 20th. of the 11th. Month, 1681/2.  
And persuant to the Trust reposed in me, I went to London, and carried the said Letter myself, and delivered it to the Meeting with my own Hands, the 6th. of the 12th. Month, 1681/2; where were Assembled G. Fox, G. Whitehead, C. Taylor, and about a dozen more: to whom I said, Friends, about a Month or two since, I wrote to this Meeting, and since that time, I have received no Answer; and now there are several Friends belonging to our Meeting have sent you a Letter, and desire your Answer by me; and so laid the Copy of the abovesaid Letter on their Table; and as soon as I had delivered it, C. Taylor told me, That I had done my Business, and might be gone: and so after I had told them that I should stay in Town two or three days, I went away, as Christopher bid me, saying, I might be gone, etc.  
So at night came Benjamin Antrobus and John Field, and examined me about many Things: but at last I took their Particulars in Writing, a Copy whereof followeth, with my Answer which I sent the next day to Benjamin Antrobus, as I promised; and how much they tend to an Answer, either to the Letter I sent them, or the last recited Letter of Friends, I shall leave to the Conscience of every Impartial Reader.  
An Answer to these six Interrogatories put to F. B. by B. A. and I. F. the 6th. of the 12th. Month, 1681/2.  
Query I. In whose hands are the Original Subscriptions?  
Answ. In Francis Bugg his own Hands (or Keeping.)  
Query II. Whether they are the Friends own Hands respectively that are Subscribed?  
Answ. Yea.  
Query III. And whether those other Friends concerned in, and for the Record complained of, do refer the Matter to the Second-days Meetings Advice, for the Racing out their Order, or not?  
Answ. That Question I never asked those Friends; so refer you to the Persons concerned, and the sense you have of the Letter.  
Query IU. And what others are the Subscribers that complain of the Order upon credible Information, and not on their own Knowledge?  
Answ. I cannot tell exactly their number.  
Query V And whether doth F. Bugg esteem it fair and Judicial for all Friends here to determine this Case, without hearing both Parties?  
Answ. If you upon Sight of the Orders, find them not Apostolical, and according to Scriptures, and Proceed of the Apostles, you may determine them Antichristian, unscriptural, and Erroneous.  
Query VI And where is a Copy of these Orders?  
Answ. They are Recorded in the Quarterly-Meeting Book in Hadenham, in the Isle of Ely: A Copy of them I here send you Verbatim, Viz.  
It is Ordered and Agreed upon at this Quarterly-Meeting, that NO Friends for time to come, may PERMIT or SUFFER Marriages, without the Consent of Friends at two men's, and Womens-Meetings; and the Man and Woman to come both to the said Meetings, to receive the Answer of Friends; that so no disorderly or Indirect Proceed may be carried on any more, con … y to the Unity of Friends.  
These Answers were delivered, and I stayed in Town two or three Days, but heard no more of them. And in regard I would leave Things plain, I am constrained to be large, which hath swelled my Book beyond what I at first intended; so that I shall leave the Paraphrase hereof to the Reader, and so proceed to the next Chapter, where I intent to conclude, etc.   

CHAP. VIII.  
Shows that the Severity used by G. F. and his Party, exceeds that of the Judges, Justices, and Protestant Bishops; who have Excommunicated J.B. for Selling W.R. his Book: And if Application be made to them for Redress of Grievances, they cry, You are deluded; And will sometimes refuse to read a Letter, but seldom Answer any. Also some Advice to the Pencilvanians.  
HAving treated at large about the Cause of the Differences amongst us, the People called Quakers, and of our Endeavours to have prevented the Increase thereof, which might have been, if Brotherly Condiscension, according to our Pretensions thereto, might, or could have taken place: and inasmuch as I have at times, mentioned the King's Indulgence, and in the Letter I sent G. W. about a Composure, which is recited in the 7th. Part of the Christian-Quaker, Distinguished, etc. By W. R. mentioned my Writing to Judges, Justices, and Men in Authority, and of their hearing and doing Justice; and Intimated as if their Moderation in some Cases had exceeded whatever yet hath been manifested from G. F. G.W. and those of Party with them: I now deem it reasonable to give a Demonstration of it, lest it should seem incredible, etc.  
I shall begin with a Copy of a Letter I wrote to Edward Turner, Judge of Ely Assizes, and the rest of the King's Justices, VIZ.  
A few words presented in the Love and Fear of the Lord to the Judge of the Assizes, and Justices serious Consideration, by us who have been Sufferers about three Years, only and alone for keeping of a good Conscience, etc. As for our refusing to Swear, we would have you all to understand, that it is not out of Obstinacy, or Wilfulness, that we do refuse, or as though we had any Reserve to ourselves, etc. (with pretty much on that Subject of not Swearing; we being that Assizes to be Premunired which for Brevity, I here omit. But see the Closure, and the Effect that followed) Thus in short have we endeavoured to satisfy you, by showing you the Cause of our not Swearing: which if you weigh our Sufferings in an equal Balance, you will find that you have dealt very hardly by us, in keeping of us in Prison one Year after another (In which time of Confinement, one of the Servants of the Lord, Thomas Richardson, hath finished his Course) and died a Witness of Jesus, and a Prisoner for his Namesake) And the last Summer, the Prison being close, was so thronged with Prisoners, that it was Gods great Mercy to preserve us from the Contagious Disease of the Plague. Thus much in short, may serve as a Motive to stir you up to let the Oppressed go free. From us who subscribe our Names,  


George Thorrowgood.  
John Ives.  
Francis Bugg.  
William Constance.  
Clement Crabb.  
And others.   The 10th. of the 11th. Month, 1666.  
This Letter we sent to Judge Turner, by a Woman Friend, and the Judge bid his Clerk read it, which he did deliberately, and he leaning upon the Table, heard it all, and instead of telling us we were deluded, the next day, or the day after, released us all.  
And when our Meetings in Ely were disquieted by the Pesecution of the Act against Conventicles, when it came first in Force, where I than lived. I then again wrote to Edward Turner, when he came the Summer Assizes, 1670. And he harkened, and heard our Complaint, in our Sufferings; and after we sent that Letter, I do not remember that ever a Warrant was granted during the time of that Storm: and because the Letter is short, and that his Example may be of Service, I may transcribe the most of it, which is as followeth, Viz.  
To Edward Turner, Judge of Ely Assizes, These.  
FRiend, as our manner hath been, so it is once more in our Hearts, to lay before thee in short, our Oppressive Wrong and Injury which we have met withal from some Magistrates in Ely. Knowing thou art not a Stranger to the Letter, nor nature of the Law, lately made against Seditious Sectaries; who under a Colour of Tender Consciences, may contrive Mischief, etc. That so thou mayst hear, consider, and do us Justice: as in other Cases we perceive thou art very willing to do; yea, though to Thiefs and Murderers, by searching out the Truth in every Testimony, or Evidence, before thou passest Judgement, etc. Now as for us, who are in Scorn called Quakers, who meet together to worship God in Spirit and Truth, Not under Colour, but in the Reality of our Hearts, the Lord is our Witness. Whether we be the People against whom the late Act was made, or no, remains a Question? Seeing in the Preamble of the said Act it is said to be, For the suppressing of such who under Pretence of Tender Consciences, may contrive Insurrections, etc. Or words to that purpose: which we are clear of, Blessed be the Lord, having not the least Evil Intention in our Heart against the King, nor the Present Government Established.  
But notwithstanding we are clear from the Facts therein provided against, and so consequently free from the Punishment therein prescribed; for the Fact is the Cause of the Penalty: Yet notwithstanding there are many are willing so largely to construe it, as to stretch it to us, having nothing whereof justly to accuse us, save concerning the Law and Worship of our God: and whether the Justices be informed against us, we certainly cannot tell: Yet this we know, that whereas the Law says, We should be first Convicted: We never were so much as brought before them, to hear our Accusers, and answer for our selves a Privilege not denied Thiefs and Murderers, nor us, in some Places, where they have any respect to Justice.— And thus are we disenabled to go on with our several Employments, through the false Construction of those who are not willing, To do, as they would that others should do to them: By whose means our Cloth, both Wooling and Linen, our Stuffs, our Pewter and Brass, Boots and Shoes, are taken out of our Shops, we being of several Trades; yea, our Featherbeds from under us, with other Bedding and Household Goods. And all this severity extended towards us, altogether without any just Cause ministered on our Parts.  
Oh that ever Judgement should thus be turned backward, as we have just Cause to say it is, and Justice find no Place in the Hearts of those who profess Christianity: surely if Turks, Heathens, and Pagans should be suffered to deal thus with us, it would be no other Cruelty than what we should expect at their hands. But for our own Countrymen, our own Neighbours, professing all one God, Christ, and Scripture, only differing in some things, to deal thus with us, contrary to Justice, contrary to Law, contrary to Reason and Neighbourly Affection.  
Oh surely! Will not these Proceed, these Rending, and Tearing, Selling Goods not half to their value, laying Families Waste and Desolate, be a Cause for other Nations, to have Christianity in Derision. Much more might be said of this Nature, but being loath to be tedious at present, conclude: greatly desiring that both thou and others, would lay these Things to Heart, which are writ in Love, and in the same, sent from the People in Ely, called Quakers.  
This Letter was given him; he likewise ordered his Clerk to read it; and that in the presence of several of the Magistrates who had Persecuted us; so that one would think it might have been the worse for us; but from that time, no more Warrants, as above observed. Likewise about three years after, many of us were Sufferers in this Town of Milden-hall, at which time I wrote a Letter to Judge Hales, who was a very courteous man, who received my Letter at my Wife's Hand, and read it; and said, Truly, Sweetheart, the Execution of this Law is left with the Justices, and is out of our Power, but if I could do you any good, I would. My Wife replied, That she did not question, but that if he did but speak to the Justices, they would hear him: and he said, He would, and much Favour he shown her, etc.  
One Instance more I will mention of this Nature; and that is in April 78. (as I remember) myself, and four or five Friends of our Town, were convict of Recusancy, and Persecuted, in order to seize our . And upon a time I being at Norwich, on the account of my Trade; when I came home, my Wife told me that here had been the Sheriff and his Bailiffs, and had Impanelled a Jury of Inquiry, of the value of our Estates, who stood Convicted as aforesaid in this Town; and the Jury had found us, some more, some less; yet moderately, as not knowing indeed what we had clear, and further they were not obliged to find: so I forthwith wrote a Letter to Sir Henry North, Knight [so called] who lived in our Town, being at London, and acquainted him with the nature of their Proceed; and instead of saying to me, You are deluded, Why do you not Conform to our Church-Disciplin, & c? I say, instead of this, he took such care, as that not only myself, and those Friends of our own Town, but he took off all our Friends that we knew of (who stood in the same Jeopardy) in these Parts of Suffolk, so that at present, I Bless God, we live a quiet Life, and free from Disturbance. And Blessed be the Lord for putting it into the Hearts of the Rulers, and Men in Authority, to show Mercy, when otherwise they have Power enough to Oppress and Spoil many Families. And I further desire, that a Blessing may rest upon all such who Act in Moderation, and are willing to do as they would be done by: for all men would have their Liberty, there are none would be Imposed upon, contrary to their Faith and Persuasion, etc.  
And now I shall turn to the Bishops of the Protestant-Churches, and do not question, but shall make it appear, that they (their Power considered, and that the Laws are on their Sides) are more moderate, & use not that Severity to the Members of their Church (although they are severe enough too) that George Fox, and those of Party with him, use to the poor Quakers, if they chance to transgress their Traditions, etc.  
As for Example.  
J. B. in the City of London, who is a Man of a good Conversation, and one whom they say themselves, they have no evil thing to lay to his Charge, other than for selling the Book of W. Roger's his putting forth, Entitled, The Christian-Quaker, Distinguished from the Apostate and Innovator, etc. I do believe the Book did anger them sorely, for it Detected G. Fox of Error; and what if I should say, It Detected him of that which is worse (to wit) Lying, and False Accusing of the Innocent, Namely, John Story, behind his Back; yea, and there are many Witnesses stand ready to prove it; I say, this Book did so anger them, that Christopher Taylor called the very Title, Blasphemy; and the reproachful Words that he and others called W. R. for putting it forth, are intolerable: no Bishop ever did the like, that I read of, that are of the Protestant-Churches. For Dr. Stillingfleet may write his Opinion of Schism, and Separation; and Alsop may answer that, and write his Opinion of Imposition, and by both their discoussing of these Points, and divers others, the Standards by may reap Advantage, and the Magistrate Information. Here is no Excommunication pronounced to either of these Sons of the Church; neither are the Booksellers that sell these Controversial Books; no such matter; for if the Bishop of London should Excommunicate all Booksellers in London that sell any Book that speaks any thing against the Common-Prayer, against Marrying with a Ring; that speaks any thing against the Bishop of Canterbury, etc. he should have work enough, and thankless work too; and perhaps no Bookseller, nay, in all probability, not one Bookseller in London Un-Excommunicated, etc. But however J. B. is Excommunicated Ipso Facto; for nothing else but selling the said Book of W. Rogers, etc.  

A Copy of I.B. his Excommunication here followeth.  
From the Monthly-Meeting, at Devonshire-House, the 4th. of the 11th. Month, 1681.  
Whereas there have been some unruly Spirits gone out from Truth, and the Unity of the Blessed Power of God, which hath gathered us to be a People; Writing, Printing, and Publishing things hurtful and prejudicial to Truth, by Corrupting of People's Minds; tending also to draw them into disesteem of many of the Lords Servants, whose Faithfulness hath manifestly appeared amongst us, with whom our Unity stands to our mutual Satisfaction and Refreshment.  
Upon consideration of these things, we find ourselves Conscientiously concerned to take notice of something of this kind, befallen J. B. who was formerly a Member of this Meeting, who having dispersed into several Parts of this Nation, divers of those pernicious Books in Print, wrote by W. R. called, The Christian-Quaker, Distinguished from the Apostate and Innovator, etc. (Which have manifestly been proved in many material Passages, Erroneous and False, both in the Historical and Doctrinal Part of it) was privately and publicly reproved for that unrighteous Action, by several Friends (at divers times according to Gospel-Order) as they found it on their Spirits from the Lord, as also admonished against it; yet after all the Labour and Travel Friends have had (on his Behalf) being desirous, if possible, to reclaim him out of the Enemy's Snare (into which he is fallen) he hath from time to time resisted their Advice and Counsel: So that now we being wholly clear; having used our utmost Endeavour in the good Will of God, to reclaim him as aforesaid; do not only testify against that SPIRIT, which hath as aforesaid led him into that disorderly Practice; but also against him, while joined thereunto; nor can we have Spiritual Communion, or Fellowship with him, until unfeignedly he shall return unto the Truth, by Condemnation of that Work and Spirit which in the Love of God we exhort him to; and desire that for him a Place of Repentance may be found.   
Now if I thought the Bishop of London would take Example against the poor Booksellers in London for dispersing any Book that speaks against the Cannons and Constitutions of the Church of England the Rites and Ceremonies of the Church of England, I should then repent that I have transcribed this Antichristian Piece of Work: But as the Jews were more zealous for their own Traditions, than for the Scripture: and the Papists more zealous for their heap of Ceremonies, than for Holy Scriptures; as Dr. Lloyd in his Sermon, Preached, November the 5th. 1678, at St. Martin's in the Fields, p. 4. 9 16. sufficiently makes appear, and which I was purposed to transcribe, as pertinent to my present occasion; but Brevity constrains me to leave it out, it being somewhat large. Even so it is manifest, that the Contrivers of this Exommunication are more zealous for G. Fox his Laws and written Prescriptions, which that Book of W. R. o'th' manifestly Detected, than they are for the Scriptures; for a Man may transgress the Scripture days without number, but yet never be Excommunicated by G.F. nor his Party: but J. B. never sold but one Book, namely, that of W. R. his Publishing, that ever I heard of; and lo you see he is Dismembered, no Spiritual Fellowship, no Spiritual Communion they can have with him, until he returns to the Mother Church; no, by no means; Stand off, for I am more Holy than thou: cries the Proud Pharisee; for I am not as other men; nay, they do not only testify against that BAD SPIRIT, as they account it, but HIM ALSO, Viz, the MAN ALSO: Oh that we could but say, Take him Gaoler, and that Effectually. So that I do not find a Parallel betwixt the Proceed of the Protestant Bishops, with the Sons of their Church, (to wit, the Booksellers) to equalise the Proceed of G. F. and his Party, with W. R. for Writing, and J. B. for Selling the Book, called, The Christian-Quaker, etc. For Edmund Hickeringal wrote the Naked-Truth of Matters and Things transacted amongst the Clergy, and the Booksellers Disperse and Sell them; but for the same, we hear of no Excommunication, or such bitter Invectives, as attend W. R. J. B. and as many as adhere, receive, or favour the said Book, or Liberty, the Authors thereof stand for and vindicates. A Copy of the said Bitter Invectives, Censorious, Antichristiand Dreadful Judgements uttered against W. R. for Writing; J. B. for Selling, myself and others for Buying, Owning, and Reading the said Book of W. R. Entitled, The Christian-Quaker, Distinguished, etc. and for refusing subjection to the Jurisdiction of the Women: as I took them out of several Books approved on by the Second-days Meeting in London; for which very piece of Service, Stamp, and Probatum est: I think that very Meeting deserves to have a TRIPPLE-CROWN. Pray hear the Invectives, and then Judge, VIZ.  
The Accusers of the Brethren— driven out from the Presence of the Lord, unsavoury Salt— Heady, Wilful— Highminded, Unruly, Passionate, and Furious— this miserable Man W. R.— who through Vnwatchfulness, Disobedience, & Rebellion against God, (which is as the Sin of Witchcraft)— The unclean Spirit & Adversary of Man's Soul; the old Accuser of the Brethren having now the Rule in him (meaning W. R.) and over him, makes War through him against the Lamb and his Followers— Rude, Insolent— His profane speaking concerning the Power of God;— but from the Spirit of Antichrist; the cruel, outrageous, deadly, hellish Spirit, or Image of jealousy; a murmuring, complaining, dividing Spirit; a rending, tearing Spirit; a dark, jealous Spirit; a lose, gainsaying opposite Spirit; a proud exalted Spirit; a contemning scornful Spirit; a self-conceited Spirit; a turbulent, wilful, froward Spirit— This cursed Spirit of Satan is now entered into the Heart & Soul of William Rogers, and such of his Abetters as own the Printing and Publishing his wicked Book aforesaid— And are become twice dead, plucked up by the Roots: and through Perverseness, Peevishness, & Cross-spiritedness, entered into the way of Cain, and Spirit of Korah, and his Company,— of which Number and sort is William Rogers and his Adherents— who have attempted such manifest Rebellion against God's pure Power— A cross Cankered Spirit— Fallen Antichristian Instruments— and which I say, be Co-workers with the Prince of Darkness— where the Firstborn of Death Rules & Reigns without any good Order— of that Seed & Spirit ye are joined to, and led by, against the very Heart of God, and his Light and Life, which his People live with him in, etc.  
These with many such other Terms, are to be found in several Books approved on by the Second-days-Meeting, as at large appears in the Preface to the Reader, where the Books and Pages out of which I took them, are Quoted. I say, A Parallel whereof I know not where to find: nay, had I all their Books of Controversy by me, I presume it were a thing too hard for me to undertake, so that I must take a step into the Papists Road of Cruelty and Severity, and then perhaps I may; first then see the Prohibition sent by Cuthbert Tonstal, Bishop of London, to his Arch-Deacons, etc. in King Henry the Eighths' Time, as left upon Record by Fox in his Eighth Book, continuing the History of the Martyrs, etc. Pag. 248.  
Cuthbert, By the Permission, etc.— By Duty of our Pastoral Care, we are bound diligently with all our Power, to Foresee, Provide for, Root out, and put away all those things which seem to tend to the Peril and Danger of our Subjects, and especially the Destructions of their Souls: wherefore we having Understanding by the Report of divers credible Persons, and also by the Evident Appearance of the Matter, that many Children of Iniquity, Maintainers of Luther's Sect, Blinded through extreme Wickedness (the Old and New Pretence) wand'ring from the way of Truth, and the Catholic Faith, craftily have Translated the New Testament into our English Tongue— and Erroneous Opinions, pernicious and Offensive, seducing the Simple People.— Pestiferous, and most pernicious Poison, dispersed throughout all our Dyocess of London, in great number; which truly without it be speedily foreseen, without doubt will infect the Flock.— And with much of this Nature; giving the People 30 Days to bring in all the Books which have been dispersed, etc.  
But Richard Bayfield, who refused so to do, but still Owned and Dispersed those Books which opened the private Cabinet of the obscure Consults of the close Designing Papists, was Sentenced, and Condemned, and Burnt; as you may read in p. 291. 292. of the aforesaid Book; for bringing into London, and publishing several Books which were wrote by Luther, Zuinglius, Lambert, Bucer, Hus, Frith, and others, as bad Spirits, to the Interst and Design of the than Papists: as W. R. can be to G. F. and his Party; and yet doubtless they think he and his Friends are bad enough, or else they would not have given them the Characters afore described, except they be Arrant Hypocrites indeed, etc.  
But one thing by the way, that Fox noted, is worthy our Consideration, which is set down, p. 289. Intimating that the Papists might have of these Books to read and peruse them, and to answer them upon occasion, as G.W. and others have had of the Books of W. R. but not a word against them, as if they were Heirs apparent to that right honourable (in the Papists account) Sir Thomas Moor. Hear what Fox says,  
Although all these Books— were Inhibited, Viz. Prohibited, etc.— Yet Licence was granted before to Sir Thomas Moor, by Tonstal, Bishop of London, Anno, 1527. That he notwithstanding might have, and peruse them, with a Letter also sent to him from the said Bishop, or rather by the advice of other Bishops, desiring him that he would show his Cunning, and play the pretty Man (as the Author to the Accuser did) in Expunging the Doctrines and Opinions of those Books, etc.  
I could also tell you the Story of the cruel Sufferings of Thomas Green, for spreading Books in Queen mary Reign, but you may read it at large in p. 218. of the Sp. Mar. Revived, etc.  
Object. But some may perhaps say, That though the Papists were against the spreading of these kind of Schismatical Books, yet they allowed, or at least, permitted wicked Books; and that doth not G. Fox, or his Party, etc.  
Answer. This I confess was an Objection which had some place in my Mind. But being in London in the Month of February last, after I had seen the Excommunication against J. B. I was resolved to try the Truth of the matter, and so I went to Benjamin Clark, who is a great Man for G. F and his Party, and sells the Answers to W. R. his Book, but I suppose 'tis against his Conscience to sell one of W. R. his Books, although it hath more Divinity, Truth, and Reason in it, than all the Books extant against it: yet inasmuch as G. F. is therein Detected; & their Church-Government reprehended, and R. B. his Book of Government Anatomised; the said B.C. will not sell one of them.  
However I went to his Shop, as a Countryman, and Stranger, and asked if they sold no pretty Books for Children, no pretty Playbooks, or Papists Books, in short, I had all sorts brought to my view, and as wicked— Books; yea, such as I never saw that I remember; which if they desire a Proof of their Badness, I may, for aught I know, afterwards have occasion to produce one out of them. Oh gross Deceit, and manifest Hyppocrisy! Were ever more vain Pretences amongst the Papists, than are now entered this sort of New Church-governors? Oh! How did G. Fox Buffet Thomas Vincent, who had rather that his Hearers should go to a Bawdy-House, than to a Quakers Meeting, in his Epistle to the Book, Entitled, The Divinity of Christ, etc. Put forth by G.W. yea, the whole People, saying, How now Presbyterians, High Priests, What, Is this your Doctrine that you Preach up, for your Hearers to go to a Bawdy-House, etc. Over and over they are pelted, as if that kind of Wickedness, the Presbyterians had been Principled in; because T. V in his over hot Zeal; might use such an unjustifiable Expression; and now may they say to G. F. How now G. F. What, Hadst thou rather that B. Clark and J. Bringhurst should sell Papists Books, Playbooks, Jesting-Books, nay, 〈…〉 Books, rather than that Book of W.R. because it discovers the Naked Truth of your New-Model of Church-Government, etc.  
Object. Perhaps some may object and say, as B. A. or J. F. or one of them said to me, Viz. Well, but suppose all that you say or suggest, be true; admit that were granted, yet to publish it, that is abominable and wicked. Or words to that purpose, etc.  
Answ. Indeed if things were not true, and that what we suggest had no bottom, but barely our own Apprehension and Suspicion, then to publish things of this nature, thereby to Expose, and falsely Represent a People, this would be very wicked, and such a Practice is, and ever was hated of God and good Men: but admitting they be real Truths, and no Fictions, which I hereby expose; as that I stand ready to make appear, then upon that Foot, and upon that Bottom, I do account it both Just, Reasonable, and a Christian Duty, in three Respects;  
First, To reprove the Erroneous, by showing them their Errors; if not, then were the Apostles, Martyrs, and the whole Line of Protestants, in the wrong, and under Blame greatly.  
Secondly, To undeceive the World, and the credulous People therein, who are very apt to be led aside by the Flourishes and fair Pretences of Men, and not like the Noble Bereans, search the Scriptures, in Order to examine things relating to Life and Salvation, and the Doctrine and Discipline their Teachers lay down to be indispensibly obeyed.  
Thirdly, To manifest the right Way, both to the Erring Persons, and the Ignorant World of Implicit Professors; and this to be done for the Good of Souls, for the Increase of Knowledge, and God's Glory; and that this is my main End, and peculiar Intent, I appeal to God the Searcher of all Hearts, and knows the Intents thereof, etc.  

A Word of Advice to the Pensilvanians.  
FRiends, you have the Advantage of those that went into New-England, Barbadoes, and other Plantations formerly; you may perceive the Rock upon which they have miscarried, & what hath been an Impediment to the Increase of Love and Charity amongst them, to wit, Impositions on the Consciences of those that differ from them in some Religious Point of Church-Discipline, or other. How hath New-England that fled from hence under a Complaint of the Bishop's Tyranny, made their Little-Finger as heavy as their Loins; Witness the Sufferings of our Friends to Death under their Tyranny. And Secondly, Inquire and see how sweetly our Friends lived in Barbadoes, in Love and Charity one towards another, until G. F. his Law came to take place there; Insomuch as that at length, at a Quarterly-Meeting at Ralph Fretwells House, in Barbadoes, the 23d. of the 10th. Month, 1680. Where the Sum of their Testimony amounted to a Choice to be made, Viz. Whether Friends would cleave & abide to theVniversal Spirit, Viz. in the men's and Womens-Meeting, & c? Or, Whether to their particular Measures, etc. [A strange kind of Proposition] And after many Testimonies given to the further Opening the Question, the Judgement underneath was written, and voluntarily Subscribed by both the Men and Women, etc.  
That is to say,  
I Desire to give up my whole Concern, if required, both Spiritual and Temporal unto the Judgement of the Spirit of God in the men's and Womens-Meetings; as believing it to be more according to the Universal Wisdom of God, than any particular Measure in myself, or any particulars, with which the men's and Womens-Meetings have not Unity.  
Subscribed by 39 Men, 43 Women: Total, 82.  
Thus Implicit Faith and Blind Obedience for the magnifying of G. F. his Laws and Orders, began to spread far and near; but this Papistical Judgement, and Erroneous Opinion stands Answered by T. C. in a Small Tract, Called, Babells-Builders Unmasking themselves, etc.  
Also you have the Advantage of seeing the Effects of G. F. his Laws here in England. Wherefore in short, this is my Advice to you; Keep the Holy Scriptures in Esteem amongst you; and if any would lay a Foundation for Church-Government, that is not warranted by the plain Text thereof, and would compel you to a Conformity to the same, slight it, and never submit to such an Yoke, neither be entangled thereby, though there may be a Show of Wisdom in them, as the Apostle said, Gal. 5. Heb. 9, 10. Isaiah 29.13. Mat. 15.9. I say, keep the Scpipture in great Esteem; & if your Teachers bid you observe any particular Thing or Duty that Christ Commanded, do it with a Reverend Regard: but if they begin once to extol their Written Traditions above the Holy-Scriptures, you will have good and warrantable ground to testify against their Innovations: and if for this they call you Heretics or Schismatics, answer them in the words of St. Augustine, Errare possum, Hereticus esse non possum. In an Error I may be, but an Heretic I cannot be; for there are three things necessary for just Proof of Heresy; First, That it be an Error that I hold. Secondly, That it be an Error against the Truth of God's Word: for otherwise every Error maketh not a Man a Heretic. And Thirdly, That it be stoutly and wilfully maintained; otherwise an Error against God's Truth, without wilful Maintenance, is not Heresy.  
There is the Sixth Branch of the Grant and Confirmation, mentioned in the Second Chapter about Sufferings, which as Stated, is not warrantable, which for brevity sake, I pass by, until an Opportunity offer itself, and then I may unriddle the meaning, and perhaps discover the Effects thereof Effectually. And thus I rest your Friend,  
Milden-hall, the 9th. of the 1st. Month, 1682. F. B    

THE Postscript.  
AS it was the manner of the Pharisees to propound Ensnaring Questions to Christ Jesus in the Day of his Flesh; tempting him, endeavouring to entangle him in his Talk, when otherwise they were not able to Confute him. Even so hath it been the manner of some amongst us, to come to me, since I sent the foregoing in Manuscript to the Press: Questioning me, in order to ensnare or entangle me in my Talk, instead of proving their Proceed Apostolical, and their Force and Compulsion in their Church Procedure, warrantable: WHEREFORE my further Advice to the Reader, is, To frequent the Holy Scriptures, and read them diligently; as also the Works of R. Hubberthorn, F. Howgil, & other Ancient Friends, and the foregoing Tract; and then see and consider whether there be not Violence done to our first Principles of Union, whereby Tyranny instead of Order is introduced.  
For it is a Protestant Principle, to read all Authors, to search out the Truth of Things in Controversy, to endeavour, after a right Understanding, to prove all things, and hold fast that which is good; and hereby will Implicit Faith and Blind Obedience be excluded, Knowledge increased, and true Conviction become the ground of our Conformity, and the Bereans Example become our daily Practice. But it is a Popish Principle, To believe as the Church believes, barely because She so believes: to take all for granted our Leaders say, without any further Examination, to read no Books, but what are Licenced and approved on by this General Council, or that Second-Days Meeting, to Pin my Faith on their Sleeves, to see with their Eyes instead of my own. Oh this Implicit Faith this Blind Obedience, this Idolising the Wisdom and Conduct of the Multitude, and refusing the use of our own Reason, Sense and Understanding, is no less than the Product of a Popish Principle, and aught to be avoided.  
Object. But some may object, and say, That although things be thus (which being upon Record, cannot without great Impudence, be denied) yet to publish them, we think very hard measure, etc.  
Answ. If no private means had been used, then indeed this Objection had been of some weight; but in regard so many private Endeavours have been used for four Years together, and all avail nothing, it is but just and equal, as for Example;  
Let any of the Hearers be found guilty of Misdemeanours (although no other Crimes than the Leaders and Teachers themselves are guilty of) it is usual to go to such and admonish them if they persist in the Evil, then admonish them again: and if after all private Means they will not be reclaimed, than it hath been usual to give out Papers of Condemnation against them, that the World may see we do not own them in their evil Practices, etc.  
Even so it is but just and reasonable, that if our Leaders and Church-governors, as (they count themselves) who pretend to see for the Body, shall Erect such a way of Church-Government and Discipline as neither Christ nor his blessed Apostles never commanded nor Practised, and bring in and set up other Traditions than the Apostles delivered; and then compel (according to that little Power they have) a Uniformity and Conformity to them; than it is but just to call these Leaders to account, and admonish them again and again, and show them their Error, and the Mischief of their Impositions, and if after all private Endeavours, for three or four Year together, these Church-governors will not be reclaimed, nor in any wise persuaded to make void such Edicts, such vain Traditions and useless Ceremonies; nor yet be content that as many as have freedom to use them, may, and that others that are otherwise minded, may be let alone, and left to their Christian-Liberty, whether to Conform, or not Conform; than it is but just to bear a Public Testimony against them, their Impositions, their Prescribed Rules and Cannons, their Written Orders, their Antichristian way of Church-Procedure; that the World may know we do not own them; and that G.F. G. W. and those of Party with them have been called to account have been admonished again and again; Is fully manifest by what is set forth in this Treatise, together with what is written by W.R. in his Book Entitled, The Christian-Quaker, Distinguished, In Five Parts, etc.  
Milden-Hall, the 22. of the 3d. Mon. 1682. F. Bugg.   

The Labouring-mans' Caveat Concerning Womens-Meetings.  

TAKE heed, beware of Novelty,  
And of Female Authority,  
That they into the Church bened brought,  
And thereby such Divisions wrought,  
Through Craft of the Old Enemy,  
Who is profound in Subtlety;  
As may cause Bitterness to Spring,  
Which is a very hurtful Thing,  
And more therebies defiled within  
Than Women can wash clean again.  
But rather take the Good Old Way  
As God Commanded: Paul doth say,  
That Women in subjection be,  
And not usurp Authority,  
Nor in the Church permitted speak,  
Whereby they should good Order break,  
Except to Pray or Prophecy,  
By Power given from on High.  
Otherwise they'll Confusion make,  
And cause the Hearts of Friends to ache:  
But rather all with one Accord,  
Let Male and Female Serve the Lord,  
That as Partakers of one Grace,  
They meet together in one Place,  
And not distinct, as George doth say,  
At the Tenth Hour of the Day,  
Nor yet divided, one from th' other,  
Lest that Division breeds another:  
But as the Children of one Father,  
Brethren and Sisters both may gather  
Together in one Place to see  
What may to others needful be,  
And helping their necessity,  
May serve each other in Unity;  
And men's Invented Novelties  
With Womanish Formalities:  
What 'ere defiles may out be swept,  
And all Things sweet and clean be kept;  
Who first convinced us by his Light,  
To lead us on may have his Right.  
And following Him as Children Dear,  
May walk in Love whilst we are here,  
And all unto him be Subjected,  
That all may in him be Perfected;  
That God o'er all may Ruler be,  
And Glorified Eternally.  
But what art thou that art so bold,  
That Womens-Meetings thus Controlled,  
And thus dost seem to lay a Block,  
Against the raising of a Stock:  
Whereas George hath Infallibly  
Erected them to sit on High;  
And that against their Government  
None should show Discouragement,  
Neither Direct nor Indirect,  
Lest out of Unity they be kept.  
I tell thee I am a Labouring-Man,  
And have been taught to Thresh and Fan,  
And what's the Chaff unto the Wheat?  
Though it may serve some Beast to eat;  
And to the Wheat may grow so near,  
That both came forth of th' self same Ear,  
And sent forth wrapped in Paper White,  
Wise Men will look ON'T in the Light;  
And such whose Eyes are in their Head,  
Can see it is not fit for Bread;  
Therefore on it refuse to feed,  
Lest it should ill Humours breed,  
And such Distempers as Blind-Zeal,  
Which noisome are to Common-Weal:  
For when men's Minds with it are heat,  
Their Fellows they are apt to beat,  
According to their Power and Might,  
They with their Tongues begin to smite,  
And he that is not of their Mind,  
From Truth (say they) he is Declined,  
And Womens-Meetings he doth slight,  
How then can his Spirit be right;  
And then saith one, Let's Mouth be stopped,  
And others cry, He must be knocked,  
Another, He doth blasting threaten,  
And thus are Fellow Servants beaten,  
From Cross-Bow of their crooked thoughts  
Which Blind-Zeal bend, they shoot their bolts.  
'Tis like I shall be paid with blows  
For smiting the Image on the Toes,  
That Image of Authority,  
Which Womens-Meetings signify;  
Although but two or three be there,  
As more seldom do appear,  
When Weather's cold, and Winds do blow,  
I seldom see a bigger Show:  
But I don't mean with them to fight,  
Therefore to keep me from their Sight:  
I'll to my Refuge quickly fly,  
Even God that Judgeth Righteously,  
And with him also will abide,  
Till he doth Remedy provide,  
That Truth o'er all may so prevail,  
As Love to conquer may not fail;  
That as God's one, also his Name,  
We all may be one in the same,  
And he may Reign whose Right it is,  
That nothing may be done amiss,  
And then his Saints with Joy shall sing,  
And sound forth Praises to their King,  
Which was his due all times before,  
To him be it given for evermore.  
But now before I go my way.  
Another word I have to say:  
To such as would know my Intent  
Why this I writ, 'tis to prevent  
The further growth of Discontent,  
Raised with the Female-Government.  
Although a Charter firm they have,  
And Grant and Confirmation brave,  
Which Strengthen and Corroborate  
Their Jurisdiction obtained of late;  
Yet if the Tree known now may be  
By the Fruit, mine Eye doth see  
Charter and Confirmation both,  
Are Innovations nothing worth.  
Wherefore I say, my Council take,  
And to yourselves no Image make,  
Nor to a Likeness now Submit  
That no Foundation hath in it.  
Now to God's Grace I all Commend,  
For teaching thereon to depend,  
Which from all Strife can us defend,  
And thus I here shall make an End;  
Who am a Lover of Truth and Peace,  
To all therein wishing Increase.    

A Table of the Contents, or principal Matters contained in the Second Part of this Book.  

CHAP. I.  
Treats of Principles of Truth, Received and Believed in the Beginning, with an Epistle about Marriage, and other Things, not as a Form to walk by, but as Advice suitable to the Nature and Tendency of the Testimony of Truth Received and Belieed, etc.  
Truth's Entrance amongst us, Pag. 24, 25, 26, 27, 28.  
The 7th. Particular in an Epistle of Advice, Pag. 29. 30.   

CHAP. II.  
Manifesteth an Alteration and Change: Shows the women's Charter for their Jurisdiction: Sets forth the Grant and Confirmation made at a London Yearly-Meeting, 1675, Viz.  
G. F. his Platform for Womens-Meetings, Pag. 33, 34, 35, 36. 37.  
The 1st. Branch of the Grant, Pag. 41, 42.  
2d. Branch of the Grant, P. 42, 43, 44, 45.  
3d. Branch of the Grant, Pag. 48, 49.  
4th. Branch of the Grant, Pag. 50, 51.  
Observations upon them, Pag. 54. 55, 56.   

CHAP. III.  
Treats of the Proceed of G. Fox his Party in the Executive Part of the Charter, Grant, and Confirmation, mentioned in the Second Chapter: Their Proceed against J. Ansloe: An Opposition thereunto, made by several, Viz.  
Hadenham Orders, Pag. 60, 61.  
The Record against J. A. Pag. 63.  
A Letter to S. Cater, by F. Bugg, Pag. 64, 65, 66, 67, 68  
F. Bugg his Protectation, Pag. 68, 69.  
Six Queries about G. F. being Head of the Church, Pag. 75, 76, 77, 78, 79, 80.  
One Query by J. A. Viz. What is Conformity? Pag. 82, 83.   

CHAP. FOUR  
R. Hubberthorns Reasons against Impositions, Pag. 88, 89.  
F. Howgils' Discovery of Innovators, Pag. 89, 90, 91.  
G. Fox his Old Doctrine, and New Practice, Pag. 93, 94, 95, 96, 97.  
A Huntingtonshire Certificate, Pag. 97, 98.  
Observations on G. Fox his ancient Doctrine, Pag. 98, 99, 100, 101, 102, 103, 104.   

CHAP. V.  
Shows the Opinion of several of the Clergy. both Bishops and Ministers, to be against Impositions, and the Imposers are the Culpable Dividers and Authors of Schism, etc.  
Bishop Dovenants Testimony, Pag. 105, 106.  
Dr. Stillingfleets Iron. Pag. 106, 107.  
Archbishop Laud against Fisher, Pag. 107.  
Bishop of Heriford, Pag, 107, 108, 109, 110, 111.  
Alsops' Mischief of Impositions, Pag. 111, 112, 113, 114.   

CHAP. VI  
Shows the Judgement of Ancient Protestants, and Martyrs, against Forcing a Conformity to men's Traditions not grounded on Scripture Authority.  
Zanchy's Testimony, Pag. 116.  
W. Tindal about Forms, Pag. 116, 117.  
R. Richardson Traced, and found fallacious, Pag. 118, 119.  
W. Tindal about Services of Women, Pag. 119.  
An Objection answered, Pag. 120.  
Tindal about the Elders erring, Pag. 121.  
Luther about Opinions, Pag. 121.  
Barns against Imposition, Pag. 121, 122, 123, 124.  
Brentious upon Cor. 3. Pag. 124.  
Dr. Tailor about Liberty, Pag. 124, 125.  
Dr. Tailor about Ceremonies, Pag. 125.  
Bishop Hoopers' Speech, Pag. 125, 126.   

CHAP. VII.  
Shows that myself and others in this Country, have used private means about four Years, and no Accommodation, or Condescension was attainable: Neither Answer to Letter, Answer to Query; no when I went to London with a Letter from Friends of our particular Meeting, to the Second-days Meeting in London, and delivered it with my own Hand, would neither answer the Letter, nor so much as discourse me; but when I had given them the Letter, C. Taylor bade me be gone. All which shows the Author to the Accuser his Pretensions to an Accommodation and Condescension to be Fallacious, Deceitful, and Hypocritical.  
A Letter from 11 Friends to the Quarterly-Meetings, Pag. 130, 131, 132, 133, 134, 135, 136, 137.  
F. B's Letter to W. P. about a Composure, Pag. 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148.  
F. B's Letter by way of Prologue to 9 Queries to G. W. Pag. 150, 151, 152, 153.  
Nine Queries sent to G. W. Pag. 154, 155, 156, 157, 158, 159, 160, 161, 162.  
A Battledore and Spectacles for G.F. P. 163.  
R. R's Letter to F. B. Pag. 164, 165, 166.  
F. B. his Answer to R. R's Letter, Pag. 167, 168, 169, 170.  
F. B. his Letter to the Second-days Meeting, Pag. 172, 173, 174, 175, 176, 177. 178, 179, 180.  
11 Friends Letter to the Second-days Meeting, Pag. 180, 181, 182; 183.  
An Answer to Six Interrogatories, Pag. 184, 185, 186.   

CHAP. VIII.  
Shows that the Severity used by G. Fox and his Party, exceeds that of the Judges, Justices, and Protestant Bishops, who have Excommunicated J. B. for selling W. R's Book: And if Application be made to them for Redress of Grievances; they cry, We are deluded: and will sometimes refuse to read a Letter, but seldom, or never answer any. And Advice to the Pensilvanians.  
A Letter to Judge Turner, Pag. 188, 189.  
Another Letter to Judge Turner, Pag. 190, 191, 192, 193.  
J. B's Excommunication for dispersing W. R's Book, Pag. 197, 198, 199.  
R. Bayfield burnt for dispersing the Books of Luther, Tindal, Hus, and others, Pag. 204.  
Sir Thomas Moor allowed to read and to answer those Schismatical Books, Pag. 205, 206.  
G. Whitehead allowed to buy, have, possess, and read, yea, and answer W. R. his Book, Pag. 205.  
B. Antribus, or J. Fields Objection Answered, Pag. 208, 209.  
Advice to the Pensilvanians, Pag. 210, 211, 212, 213.    

A few of the most remarkable Errors corrected, the rest are left to the Friendly Reader to correct. ERRATA.  
Pag. 4. line 9 for 8th. Article, r. Articles of Faith. p. 5. l. 23. for their, r. those. p. 17. l. 15. for Woolwick, r. Woolruch. p. 24. l. 10. for Heavenly Spiritual, r. Heavenly and Spiritual. p. 26. l. 3. r. declared. p 28. l. 22. r. from the Brethren to the Brethren. p. 38. l. 16. for Grant or Order, r. Charter for Womens-Meetings. p. 40. l. 30. for Order, r. Charter. p. 47. l. 9 for how too, r. and how too. p. 56. l. 14. for partly, r. purely. p. 57 l. 3. for Order, r. Charter. p. 71. l. 16. for the, r. their. p. 84. l. 17. r. Witness. p. 85. l. 20. for lying, r. buying. p. 93. l. 20, 21. r. to wit the Spirit. p. 105. l. 16. for Doveman, r. Dovenant. p. 119. l. 30. f. Little withdrawn, r. his Book Entitled. p. 125. l. 6. for Increasment and Formnes●, r. Increment and Firmness. p. 153. l. 22. for 1678, r. 1681. p. 206. l. 24. for Clark, r. Clarks Shop. p 196. l. 17. for discousing, r. discoursing.  
FINIS.