TRUTH Lifting up its head above SCANDALS Wherein is declared What God Christ Father Son Holy Ghost Scriptures Gospel Prayer Ordinances of God are By GERRARD WINSTANLY Professors of all forms behold the Bridgroom is in coming your profession wil be try'd to purpose your hypocricy shall be hid no longer You shall feed no longer upon the Oyle that was in other mens Lamps the Scriptures for now it is required that every one have Oyle in his own Lamp even the pure testimony of truth within himself For he that wants this though he have the report of it in his book he shall not enter with the Bridegroome into the chamber of peace LONDON Printed in the year 1649. TO THE SCHOLlars of Oxford and Cambridge and to all that call themselves Ministers of the Gospel in City and Country SIRS YOu are the men that stand up assuming the power to your selves to teach the People the mystery of the Spirit and that you are the onely men sent of him for that office therefore you are called spirituall men or men that are all spirit Many differences you see about spirituall things arises up daily amongst the people it doth not belong to you to make parties but to judge of these differences with a moderate and meek spirit between people and people you are not to suffer flesh or selfish distemper to breake forth from you a hasty rash spirit cannot judge any thing There are onely these two roots from whence these differences spring up that is either from the Spirit that made all things or from humane flesh which is the Creature that is gone astray and he that walks after the flesh denies the Spirit Now if you be spirituall as you say you are to judge of these differences and declare what is of the Spirit that it may stand and what is of the flesh that it may be trod under foot that so the Lord alone that made flesh may be exalted above flesh in the day of his power that doth begin to shine forth The rule that you judge by you say are the Scriptures of Prophets Apostles and ancient writers if so then you are not spirituall or all spirit neither have you the alone priviledge to judge for the People having the Scriptures may judge by them as well as you If you say no the People cannot judge because they know not the originall I answer neither doe you know the originall though by your learning you may be able to translate a writing out of Hebrew or Greek into our mother tongue English but to say this is the originall Scripture you cannot for those very Copies which the Prophets and Apostles writ are not to be seen in your Universities You say you have the just Copies of their writings you doe not know that but as your Fathers have told you which may be as well false as true if you have no better ground then tradition You say that the interpretation of Scripture into our mother tongue is according to the mind of the spirit you cannot tell that neither unlesse you were able to say that those who did â—nterpret those writings had had the same testimony of Spirit as the pen-men of Scriptures had for it is the Spirit within that must prove those copies to be true now you know that there are many translations and interpretations which differ much one from another which of them must the People take to be truest seeing you yourselves are at losse One company of you sayes this translation is the truth and then the People must be forced to follow you loe here is Christ saith the Prelats another company of yours saies such a translation is the truest and then the People must be forced to follow them as this halfe-day of the Beast cry loe here is Christ First here in the Presâ—ytery then there in the Independency and thus you leade the People like horses by the noses ride upon them at your pleasure from one forme and custome to another and so quite from the Spirit You presse the People with much violence to maintain the Gospel the People demands What is the Gospel You say it is the Scriptures The People replies again How can these Scriptures be called the everlasting Gospel seeing it is torne in peeces daily amongst your selves by various translations inferences and conclusions one pressing this another that and the People are lost in the midst of your waters If you say you can judge by the Spirit why then you have not the alone priviledge to judge neither for the Spirit is not confined to your Universities but it spreads from East to West and enlightens sons and daughters in all parts If you say that visions and revelations are ceased and that the Spirit and Scriptures are still together then you erre mightily in spending constructions upon the Scriptures which is a revelation and doth not rather leave the Scriptures to their own genuine language that People may read the very lettter without alteration Two things as you are Scripture men you must judge of First what is the Gospel Secondly what is the report or declaration of the Gospel I declare positively what I know doe you take the Scriptures and disprove me if you can First The Gospel is the Spirit that ruled in the Prophets and Apostles which testified to them that in the later daies the same Spirit should be poured out upon all flesh Secondly then their writings is not the Spirit but a report or declaration of that law and testimony which was within them Now the Spirit spreading it selfe from East to West from North to South in sonnes and daughters is everlasting and never dies but is still everlasting and rising higher and higher in manifesting himselfe in and to mankinde But now the declaration of the Spirit being but words gon out of the mouth may be and daily are corrupted by the subtilty of imaginary flesh it is the Spirit within every man that tries all things words cannot try all things he that speakes from the flesh shall of the flesh reap corruption shall tast of misery that flesh brings upon himselfe but he that speaks from the Spirit shall of the Spirit reap life or he that preaches the Gospel shall live of the Gospel that is he that speakes from the Spirit shall have inward peace life and liberty from the Spirit in the midst of all worldly straights he shall not want life and peace within You will say what of all this I answer it is matter of the greatest concernment your Pulpit wrings against Errors The People cries what are those errors You answere that there are a company of men roâ— up that denies God and Christ and the Scriptures and the Gospel and prayer and all Ordinances and yet yoâ— have not considered with a meek spiriâ— what these men say but cry then down without tryall is this spiritual judging Well matters of this nature are to be judged with a wary and moderate spirit
covetous rashnesse can judge of nothing I my selfe being branded by some of your mouthes as guilty of horrid blasphemy for denying all these as you say though you cannot prove it was drawn forth by the Spirit to write what here followes which I leave to the spirituall men all the world over to judge Whether you your selves be not the very men that doe deny God Scriptures and Ordinances of God and that turnes the trâ—thes of the Spirit into a lye by leaving the letter and walking in your own inferences and so by holding forth spirituall things by that imagination of the flesh and not by the law and testimony of the Spirit within and let them likewise judge whether those men you count such blasphemers be not those men that doth advance God Christ Scriptures and Ordinances in the spirituality of them When the Apostolicall gifts ceased which was to speak from an inward testimony of what they heard and saw as the Father did will it should cease for a time times and halfe time or fourty two moneths then began the false Christs and false Prophets to arise that speak from tradition of what they had read in Books expounding those writings from their imaginary thoughts getting a power from the Magistrate to protect them and to punish such as speak from the testimony of Christ within them which flesh is willinâ— to oppose And then the flesh began to be advanced above the Spirit from the time that the universall Bishop was raised to this very hour and so in every government which imagination hath set up since that time false Christs and false Prophets have arose from your Schools and have filled the Earth with darknesse so that now when the King of righteousnesse begins to arise and fill the earth with his light the Earth growes mad full of rage but though flesh be angry assure your selves Christ will take the Kingdome and rule in flesh And here I rest A servant to the Faher Gerrard Winstanly Oct. 16. 1648. To the gentle Reader DEAR friend it is slanderously reported by reason whereof some of you may be troubled to hear that Chamberlain the Redding man called after the flesh William Everard doth hold blasphemous opinions as to deny God and Christ and Scriptures and prayer and they call him a deceiver and many â—ilt by names and upon this report of the raging multitude some that call themselves Ministers and some common people the Bayliffs of Kingston have put him in prison as he came through their Towne and took a nights lodging and hath kept him there this weeke upon these supposed scandals Now I was moved to write what here followes as a vindication of the man and my selfe being slandered as well as he by some of the Ministers having been in his company that all the world may judge of his and my innâ—cency in these particular scandals and that it may appear as it will upon tryall that the parish Ministers themselves and every one that followes their way of worship doth turn the Scriptures into a lye by leaving the old letter that the Apostles writ and new moulding those Scriptures into their own language walking according to their owne inferences and conjectures thereupon and by holding forth God and Christ to be at a distance from men they are the only men that deny God and Christ and Scriptures and Ordinances walking in the practise of their own invention to which ignorant flesh closeth without examination and so the greatest theeves cry stop theefe first And here I shall adde one word as an accompt wherefore I use the word Reason instead of the word God in my writings as you shall meet mithall If I demand of you who made all things And your answer God If I demand what is God You answer the spirituall power that as he made so he governs and preserves all things so that the sum of all is this God is the chief Maker or Governor this maker governor is God Now I am lost in this wheel that runs round and lies under darknes But if you demand of mee why I say Reason did make and doth governe and preserve all things I answer Reason is that living power of light that is in all things it is the salt that savours all things it is the fire that burns up drosse and so restores what is corrupted and preserves what is pure he is the Lord our righteousnesse It lies in the bottom of love of justice of wisdome for if the Spirit Reason did not uphold and moderate these they would be madnesse nay they could not be called by them names for Reason guids them in order and leads them to their right end which is not to preserve a part but the whole creation But is mans reason that which you cal God I answer mans reasoning is a creature which flâ—ws from that Spirit to this end to draw up man into himselfe it is but a candle lighted by that soul and this light shining through flesh is darkened by the imagination of flesh so that many times men act contrary to reason though they thinke they act according to reason By that light of Reason that is in man he may see a sutablenesse in many things but not in all things for the reason that acts in another man may see a weaknesse of reason that acts in me but now the Spirit Reason which I call God the Maker and Ruler of all things is that spirituall power that guids all mens reasoning in right order and to a right end for the Spirit Reason doth not preserve one creature and destroy onother as many times mens reasonings doth being blind by the imagination of the flesh but it hath a regard to the whole creation and knits every creature together into a onenesse making every creature to be an upholder of his fellow and so every one is an assistant to preserve the whole and the neerer that mans reasoning comes to â—his the more spirituall they are the farther off they be the more selfish and fleshy they be Now this word Reason is not the alone name of this spirituall power but every one may give him a name according to that spirituall Power that they feel and see rules in them carrying them forth in actions to preserve their fellow creatures as well as themselves Therefore some may call him King of righteousnesse and Prince of peace some may call him Love and the like but I can and I doe call him Reason because I see him to be that living powerfull light that is in righteousnesse making righteousnesse to be righteousnesse or justice to be justice or love to be love for without this moderaâ—er and ruler they would be madnesse nay the selfewillednesse of the flesh and not that which we call them Lastly I am made to change the name from God to Reason because I have been held under darknesse by that word as I see many people are and likewise that people
Answ As his body was laid by the hands of his enemies in the earth as dead carrion as they thought like one of themselves when they die but his body corrupted not the creation but rose up above corruption purging it out Qu. Explaine your meaning Ans. His body being made of the four Elements which were corrupted by man in whom they all dwelt they are restored again from that bondage of corruption by the body of Christ in whom they all dwelt likewise As thus his breath rose up above the corruption of the Ayre purifying the Ayre his moysture rose up above the corruption of the waters purifying the water his heat and warmth rose up above the corruption of the fire cleansing the fire and his flesh and bones rose up above the corruption of the earth and stones purifying of them and so he spreading himselfe in the body of the Creation took of the curse so that the foundation of restoration of all things was laid in and by him which when it is manifested then man kinde shall see the glory of it and till that time the whole Creation groaneth and travelleth in paine waiting for the manifestation of the Sons of God Q. I but the Apostles saw him after he was risen and touched him and saw him ascend upwards Ans. The declaration of Scripture doth point out the mystery of Christs spirituall â—ising and the exaltation of his spirituall power over the flesh and over the corruption that is in the Creation for the whole Scriptures are but a report of spirituall myâ—teries held forth to the eye of flesh in â—ords but to be seene in the substantiall â—atter of them by the eye of the Spirit and â—herefore the Apostle might well say they saw touched Christ for their very bodies and mindes were changed and made like to his glorious body for they were made new creatures and were raised up above corruption which was no other but Christ rising up in them and lifting up himselfe in their fight and feeling above the flesh Quest Why then I perceive that as the body of the first man was a representation of the whole Creation and did corrupt it so the body of Christ was a representation of the whole Creation and restores it from corruption and brings all into the unity of the Father again Ans. This is very true for in this particular lies the mystery of the Fall and the restoration of all things again Q. But whither went the Spirit of Christ Ans. To his Father that is entred into the spirit of the whole Creation into that Spirit that breathed all forth of himselfe and that governs all by himselfe which is Reason and so is become one with him and being lifted up will draw the whole Creation to the spirit of onenes with himselfe and with his Father As a bucket of water first taken out of the Sea and standing alone for a time is afterwards powred into the Sea again and becomes one with the Sea And this is the Seed that comes to bruise the Serpents head and when his work was done in that one particular person hee returned backe again to his Father from whence he came and now sends down his Spirit and drawes up Sonnes and daughters yea the whole Creation into himselfe And truly this is great comfort to me that whereas formerly there was not a man found that could remove the curse but every one still increased the curse now there is a man found that hath killed the curse in part and the virtue of that sweet oyntment shall cleanse the whole and this worke is now breaking out for the Father will make the Creation to know it by experience and it shall be hid no longer And this points out the mystery of the first Adam and the second Adam or the first Man and second Man which the Father Reason was pleased should spring up in mankinde Q. What doe you mean by the first Adam or first man Ans. He is a preparer to hold forth three names or titles of the one perfect power of darknesse and yet a son that Reason hath brought forth But this son is said to be of the earth earthy for he is a son that feeds lives and delights himselfe altogether in and upon the objects of the earth endeavourin to make himself a Lord over his fellow creatures in unrighteousnesse seeking to advance himselfe though it be to others ruine and this man hath lift up his heel against his Maker and knowes him not Qu. Is this Adam one single person or branch of humane flesh Ans. Every particular branch of mankind living upon the objects of the creation and rejecting their maker are the linage or generation of the first man yea being bound up all together they make up but the one first Adam Qu. Declare more plaine what this first man is Ans. He is that mighty power of flesh that leades flesh to live upon it selfe and not to live upon its maker it followes the way of the flesh with greedinesse and jeeres and ejects the spirit And this is called a mighty man because he being to act his part in the great world first as Father Reason will have it He hath drawne all flesh into disobedience to the spirit And this Adam hath beene very fruitfull he hath filled the earth with himself and covered all with his darknesse For looke upon every man and woman in the world that lives upon the obâ—ects of the creation and not upon the spirit in the creation and they are but branches of the first man and then put them all together into one lumpe and they make up still but the first man perfect an earthy man that knowes not the spirit and therefore when you see a man wholly delighting himselfe in the enjoyment of fellow creatures you may call him truly Adam or the first man Qu. What is the spirit in the Creation Ans. It is a meeke and loving spirit liveing in the light and strength of reason holding up the whole creation in a onenesse of sweet compliency in every creature according to its place and office Qu. What are those three names of one perfect power of darknesse that the first man Adam was a preparer of Ans. First The King of darknesse or aspiring power of the flesh that lifts up his heele against his Maker but yet lies within and acts not Secondly The beastly son that arises up from that rebelling power and that is Man that holds forth this rebellion to fellow creatures for now rebellion is broke out and Reasons law is violated the creatures flesh seekes to honour it selfe and hath forsaken his Maker here is the Father and the Son of darknesse Thirdly When the whole earth is filled with this disobedience so that you cannot meet with a branch of mankinde but hee lives upon the objects of the creation and not upon the spirit This makes the first man perfect in darknesse and the whole world is filled with uncleane
with him that is that the curse shall â—e removed and the power of it killed and consumed And that created flesh by that mighty power the man of truth should be made subject to the spirit that made it so â—hat the spirit which is the Father may beâ—ome all in all the chiefe ruler in flesh And truly this is but according to the â—urrent of the whole Scripture that in the â—ay of Christ every one shall be made of one â—eart and one spirit that is all shall bee â—rought in to acknowledge the Father to â—bey him walke humbly before him and â—ive in peace and love in him This is the â—octrine of Christ and the Gospell This is â—lad tydings to heare of But when you are â—ade to enjoy this doctrine as yours then you shall know what it is to know the Son and what it is to be set free by the Sonne therfore wait upon the Father till he makâ— forth himself in you Qu. I waite that 's true but I must use the meanes Answ That which you call meanes doth harden your hearts and blind your eyes iâ— shuts you out from sweet enjoyment thaâ— is to run after men for teachings I speakâ— not rashly I speak what I know and yoâ— shall finde before your soules taste of truâ— peace that whosoever takes those Scriptures and makes exposition upon them from theiâ— imagination and â—els you that is the worâ— of God and hath seen nothing That they are the false Christs and false Prophets anâ— their way of teaching is meer deceit both to your soules and to your purses for now in this day of Christ which is begun and which will have a greater appearance ere long in the great world Men must speak their own experienced words and must not speake thoughts For thoughts and studies and imagination of flesh are the men that are found gathering sticks upon this sabbath day and these are stoned to death by the Power that is arising in some already and shall be stoned to death in all that the Lord alone may be exalte in this day of his Power Qu. Must I use no meanes at all or what meanes must I use An. These 3 first let your chief endeavour be to act according to your creation that is to doe as you would be done unto by all creatures as I have shewed and I le tell you this is as needfull a gospell doctrine to be practised as any I know for the present for I le assure you the world is at such a passe yea and among imaginary professors especially that I know not who I can say is a sincere hearted friend so that I am sure the sonne of man at his coming finds no faith in earth neither in my flesh nor in the flesh of other he brings it with him and gives it to us Secondly waite upon the Father with a meek spirit for his teaching And you shall find it a very hard thing to performe these â—wo meanes for the flesh is both very unâ—ighteous to seek it self and it is very hasty â—o have all knowledge peace and experience â—n a sudden it s so proud and hasty it will â—ot wait Thirdly if you would hear other men â—peak you may doe two things First read the record and there see what the testimony of the Apostles and Prophets your fellow servants were but do not alter their words by forceing a meaning till the Father teach you Secondly if you would hear then acquaint your selves with such as can speake from a testimony within for as they received what they have from the pure teachings of the Father so this second hand teaching will be pure teaching to you but be sure you do not prefer this second hand teaching before the first for now the everlasting word and gospel must reveale himself to you or else you cannot be satisfied I have now discharged my service to the Father in this declaration remember what is tould you despise not the Fathers meanes by preferring the way and meanes of the flesh above the wayes of the Father They say I deny the Scriptures because I say that the Scriptures were not appointed for a rule to the world to walke by without the spirit but were the testimony of the Father in those men that writ them for the comfort and benefit of those that are drawn up into communion with the same spirit And to this I shall give this accompt Qu. What is the Law and Testimony which if a man speak not according to it it is because there is no light in him An. This Law and Testimony to which I must have recourse for my comfort is not the words or writings of other men without me But the spirit of the Father in me teaching me to know him by experience and when I can speake purely what I doe see and heare from the Father this is the Law and Testimony within me from which I speake and if I speak not from this Law within I have no knowledge in me Qu. But are not the Scriptures the Law and Testimony of the Father Answ It was the Law and Testimony of the spirit which rested in and upon the Prophets and Apostles for they writ what they saw in vision and they spake what they heard by voice speaking to them spiritually Qu. But are not those Scriptures the Law and Testimony for people to walk by in these dayes Answ No For this is to walke by the eyes of other men and the spirit is not so scanty that a dozen or 20 pair of eyes shall serve the whole world but every sonne and daughter as they are called children of light have light within themselves The same spirit that fils one fils all and makes the whole number of them according to their severall measures to be of one heart and one mind Qu. But may not men take these Scriptures and spend construction upon them and hold forth those constructions to others as perfect light by way of office An. I answer no neither reason nor Scripture allowes any man to speake any words but what he knowes positively to be truth And he that spends constructions thereupon speaking from his imagination he speaks from the flesh and devill and so he makes himself to be a traytor to the father inholding forth that to be truth which is no truth And a thief robber and unrighteous dealer with the Prophets and Apostles First in taking their words as his own and secondly in expounding their meaning and so putting his own meaning upon their words But yet he that hath the same spirit may speak the same word where the Father hath given him the same sight and experience for no man can safely tell another this is a positive truth of God till he have the same testimoniall experience within himself as the penmen of Scripture had and this I am sure all that stand up to teach by way of office have not therefore it is clear that the power that
sets up such teachers is not from the Father commanding but from the flesh being suffered by the Father for a time that when he comes to throw downe his enemies flesh may be shamed and he honoured That man that cannot speak the testimony of the Father no other way but from his book as he reads or from the mouth of another what he heares as the publike teachers doe speake by hearsay and not from experience and so declares himself to be a false Christ a false prophet that runs to teach others before he have any discovery of God within himself Qu. But are not the Scriptures the truths of God An. Yes for they declare that the spirit was the mighty governour of the flesh of those that writ them and so the truths of God the great governour in the pure experience of those penmen And I shall demand of you how you know that these Scriptures are the word of God in the sense you call them but the testimony of the spirit within your selves I say there is no way to know but by the spirit himself seeing there are so many expositions upon them which without doubt hath varied the copies if it were possible to see those very writings from the prophets and Apostles own pen which is not to be seen But when the spirit comes in he must nay he doth and will declare his own meaning And so the spirituall man judges all things and he himself is judged of no man he can judge the flesh and passe righteous judgement because he sees and knowes whâ—t the flesh is The flesh cannot judge him for if he doe it is not righteous judging but rash censure Qu. What use is to be made of the Scriptures An. First they are or may be kept as a record of such truths as were writ not from imagination of flesh but from pure experience and teachings of the Father Secondly we are taught thereby to waite upon the Father with a meek and obedient spirit till he teach us and feed us with sincere milk as he taught them that wrote these Scriptures Thirdly when I look into that record of experimentall testimony and finde a sutable agreement betweene them and the feeling of light within my own soule now my joy is fulfilled And every man and woman may declare what they have received and so become preachers one to another For the Scriptures doth but declare the sending down of the spirit and how he shall rule in the earth in the latter dayes but they doe not declare every particular measure and beame of the spirits ruling for this the sons and daughters are to declare by their particular experiences as they are drawn up Qu. But when I read the Scriptures and findes a perswasion in my heart that they are true may I not owne them as a truth and speak them as a truth and speak them to others An. You may deliver the same words you reade which you are perswaded of but to passe construction and the meaning by way of office teaching others this you cannot do There is an imaginary perswasion grounded upon thoughts or as he conceives but this is a sandy foundation and deceiveth all the world Secondly there is an experimental perswasion grounded upon sight and feeling of the spirit of truth ruling king within him and this is the rock that will never fayl Qu. But did not the Apostles and Christ take texts of Scripture and expound them as Philip did to the Eunuch and Christ from the 61 Esay An. They did not preach and expound any text customarily as the parish gods do but such particular Scriptures as the oportune time and occasion served to declare Christ to be the lambe of God or the greaâ— prophet which the Father promised to send So that all the Scriptures of the ancient prophets which they spake from was only to make it appear that the Messias was come but they did not preach in setled parishes forcing the people by the hand of the magistrate to come and hear them and give them a maintenance for so doing under pain of punishment the Scriptures knowes no such custome or way to be used therefore whosoever lives in such a practise denies the Scripture and are enemies to Jesus Christ But now if any one take Scriptures that speak of the spirits ruling in flesh and so proves the truth of the Scripture by his own testimony or witnesse within himselfe this may be done but for any other way of expounding Scripture I know none neither will nor doth the Scripture warrant any other but what advances the spirit and throws down the flesh by the speakers own experience Qu. But may not the powers of a land compell their people some to preach and others to hear Scriptures expounded as the manner is in England An. I answer That power that compels is the little horne or dragon wheresoever it sits and that expounding is a flat denial of those Scriptures and treason against the spirit liberty is to be given to every one in the case for the kingdome of Christ hath an interest herein Lands and Kingdoms are most commonly governed more by the wisdome of the flesh then of the spirit and why because the spirit gave that power into the hand of flesh for a certain time and when the flesh is judged for his action the Lord wil condemn him for his unrighteous cruell self-seeking and oppressing government over his lambs and sheep The Powers of the Land punished Christ and his Apostles for holding forth their testimony of the Father which was within them but they did not compell any to hear them or to follow them it is an â—asyer thing for magistrates to be breaking forth against such as speak from a pure testimony then against such as speak from imaginary studies of the flesh both in regard of the powers of the flesh within them blinding their eyes and because of so many envious spirits against truth that will be flattering the magistrate and telling him tales of slander on purpose to incense him against the sincere hearted in the land because they hate them through ignorance that is in them not knowing the Majesty of the Lord that is in his servaâ—ts whom they despise Qu. What must the powers of a Land doe then in the matters of Religion as they call it An. First they must suffer every one that will quietly to keepe the record in their houses or to rerd it or speak of it one to another and they that find their own experience to suite therewith speaking from a pure testimony and walkes in all acts of righteousnesse towards his fellow creatures It is the charge which the Father hath put into the hand of the Magistrate to protect these from their oppression of unreasonable men Secondly if any man walk unrighteously towards his fellow creature in civil matters the Powers of a land must punish him according to the nature of his offence and so to be a
all theâ— outward customes and formes are to cease and passe away Mat. 3.15.16 Act. 8.38 Joâ— 3.22 23. 1 Cor. 12.13 Joh. 4.21 c. 1 Cor. 13. â— Eightly that Sabbath which I observe is the day of Christ wherein he is manifesting his power to save me from the curse so my soul is continually breathing forth what I receive from him I feel his power in this day of his power subduing the powers of my flesh more and more under me and filâ—ing me with himself In whom I rest and â—ind sweet contentment and this is the Antiâ—ipe of Moses seventh day Heb. 4.3 Esay 2. â—1 Psal. 110.3 John 8.56 Revel. 19.6 Mat. 11.28 They that will observe Gods Ordinances must walk in the light of pure Reason or â—ccording to the command or example of Reasons Scripturs in the very letter of them â—ithout making inferences or constructions â—or he that gives liberty to do so gives liberâ—y to alter the Scriptures But what I have declared here and what practise to me is the light of pure Reason â—ho is the judge of all and according to â—xample and command of Scriptures in the â—etter therefore I owne the Scripture and Ordinances of God in the spiritual power of â—â—em letting them shine in their own luster â—ot mixing my own conjectures with them Now observe those Ordinances which neither Reason nor Scripture doth warrant and which you walke in calling them Gods Ordinances First you use words of prayer by custom observing dayes and times and seasons and places whether ye have the power of prayer in you yea or no witnesse your set formes or the confusion that is in your extempore prayers read these Scriptures and let Reason judge whether this be a service with the whole heart Gal. 4.10.11 Mat. 6.5 Lu. 18.10 John 4.21 c. Esay 29.13 Secondly you preach not occasionally from the testimony within your selves but customarily from your imaginary studies of what you have heard and read from others and make a trade of it to get a living by â— but you say you are commanded to preach because Paul bid Timothy to preach in season and out of season this doth not concern yoâ— to take up preaching to make it a trade prove your command within your self oâ— else you have no warrant from the Spirit sâ— to do though you be learned in all the laâ—guages under the Sun if you run before yoâ— be sent Eze. 13.3 Jer. 23.21.30 c. Joâ— 10.12 Dan. 8.23 c John 3.11 Micah â— 11 12. Thirdly you use words of prayer befoâ—â— and after sermon a custome the Scriptures ownes not read the Record and let Reason judge whether you finde the power of prayer so customarily in you or whether it be not covetousnes in you to get a temporal living that stirs you up to use this trade and grosse ignorance in the people to consent with you and the vain babling of the heathens Mat. 5.1 Acts 2.14 Iohn 8 c. Acts 13.9 Fourthly your preaching is exposition of words and texts a custome that Christ and his Apostles never used nor commanded indeed Christ did expound the 61 of Esay but it was upon occasion to give forth his testimony that he was the Messias he made not a trade of it customarily to get a living by Mica 3.5 Zacha. 13.4 5. Act. 13.9 Act. 7.2 Acts. 21.40 Fifthly you petition the magistrate to compel the people to come to hear you pray and preach or if you doe not petition yet your ancestors have done it And you allow of such a compulsion and never tell the magistrate of his evill in so doing A forcing power which Christ and his Apostles never practised indeed they did foretell the rising up of his power which Daniel calls the little horne Dan. 8.23 24.25 Luke 11.47 48. Mat. 15.6 Luke 9.50.53 c. Rev. 13.6 Rev. 17.2 Mat. 24.26 27. Rom. 14.5.12 Sixtly you call a parish which is so called and made for civil good sake a Church and all that lives within the boun of that parish you say are bound to maintain one of you that stands up to teach them what you have read and heard from others telling them you speak from God when your own soules knowes you lie for you speak other mens words not your own experience but your lyes now shall be covered no longer Nay you say if the people refuse to give you tithes you tell the Magistrate it is his duty to force them all which is not warrantable neither from Reason nor Scripture Mica 3.5 Ier. 23.21 Ezek. 13.7 Luke 9.54 c. Heb. 7.12 Seventhly you say and practise that the first day of the week is the Sabbath day and so making use of the Magistrates power endeavour to compell the people to keep that day after the manner of the Jewish tipe meerly to uphold your own trade a practise which the writings of the New Testament warrants not for the keeping of that first day was not a forced businesse but a voluntary act of love among themselves having a â—ast of the day of Christ the Antitipe of Moses seventh day Iohn 20.19 Psal. 110.3 Esay 2.11 Eightly you say and practise that breaking bread and drinking wine in a mixed company if they be al parishioners al sitting either afraid or ashamed one of another in a slavish bondage none to speake but one of you is the breaking of bread which the Apostles did practise But neither Reason nor Scripture doth warrant your practise for it is a meer table gesture eating and drinking in love and sweet communion one with another from house to house Read Act. 2.46 Ier. 18.4 5. Ninthly you sprinkle children and call that the baptisme of Christ a practise which there is not the least command or example in Scripture to warrant yet you doe it for it mightily deceives the people and moves them to uphold your trade Acts 8.13 1 Cor. 12.13 Tenthly you assume the office of preaching the Gospel because you are bred up in humane learning which the Scriptures doth not countenanee in the least and while you doe it you persecute the Gospell it selfe which is the Lord or Spirit within and you teare in peeces the declarations of the Gospel which is the Scriptures by your various expositions and so all you doe is but to trouble the children and to throw durt upon their food Moses a shepheard Amos a fruit gatherer Apostles fisher-men Christ a carpenter such as the Lord made preachers not such as made themselves preachers that had biggest purses Thus I have given a tast of my own practise and if the priests who say they own the the Scriptures and they say I deny the Scriptures and Gods Ordinances therefore let all men judge between us whether is in the fault and let truth hereafter be owned and practised They that practise any way of worship which neither Reason nor Scripture warrants do deny the Scriptures But the Ministers of England and such as follow them in the practise of praying preaching sprinkling children breaking bread sabbaths Church societies Ministers maintenance as they practise in their customary way of performances which they call Gods ordinances hath neither Reason nor Scripture to warrant them Therefore you that call your selves Ministers are the men that deny the Scriptures and Gods ordinances setting up your owne inferences and constructions above the Scriptures leaving the antient letter which the Apostles and Prophets writ and set up a new moulded way of Ordinances of your own framing by inferences and conjectures And by thus new moulding the Scriptures you deny God and Christ the one Spirit from whence the Scriptures were breathed Let the Record be searched without drawing inferences from it and let all judge Let us speak the Scripture words not force a meaning least we speake contrary to the mind or spirit of them Well all that I shall say is this let all men cease spending constructions upon the Scriptures and leave the pure Scriptures to shine in their own luster not mixing imaginary inferences with them they were the declarations of truth in the Prophets and Apostles And let us leave the pure teachings of the Father in every man to conjoyn themselves with those Scriptures and then there will be no jarring but a sweet harmony of peace and love betweene the experience of every man and those Scriptures FINIS LEave of your trade yee proud Priests then and trouble not the Spirit By forcing sense from the Saints words if ye would life inherit Let every one speak what he knowes and utter what 's received And let not any soul by you hereafter be deceived For you as traytors to our God have stood to justify That your constructions are all truths and other lights a lie Your fleshy learning yee have own'd as sound divine and good Though you by that in ages still have shed the childrens blood But know yee now the time is come for truth to spread all over And he will tread you down apace and all your lies discover Leave off therefore I say betimes and stoope unto our God If yee would life and peace enjoy with them that know the Lord Poscript IF Reason King doe rule in thee There 's truth and peace and clemency No rash distemper will there be No filthy lusts but chastitie In all thy actions to behold Just dealing love as pure as gold When Reason rules in whole mankinde Nothing but peace will all men finde Their hearts he makes both meeke and kinde And troublesome thoughts he throws behinde For he is truth and love and peace Makes wars and lewdnesse for to cease He makes no prisons for the poor He doth condemne and judge the whore He makes all men to sin no more As they have done in times before But restores all to what hath beene And heales the creature of his sin And why doe men so clamor then Against this powerfull King in men FINIS