none effect by your Traditions and as for Rom. 10.8 The Word is nigh thee in thy Mouth and in thy Heart and this is the Word of Faith which we preach here the Apostle saith the word is nigh thee in thy Heart but he doth not say the Scriptures is nigh thee in thy Heart which is the Word of God And 2 Cor. 2.17 For we are not as many which corrupt the Word of God he doth not say we are not as many that corrupt the Scriptures which are the Word of God or the Word of God which is the Scriptures And as for 1 Pet. 1.25 But the Word of the Lâ—rd endures forever and this is the Word which by the Gospel is preached unto yâ—u he doth not say the Scriptures endures forever or this is the Word the Scriptures which by the Gospel is preached unto you And as for 1 Thes. 4.15 For this we say unto you by the Word of the Lord that we whâ—ch ar◠〈◊〉 and remain unto the coming of the Lord shâ—ll not prevent them which are asleep he did not say this we say unto you by the Scriptures for there was not such a Scripture written before and therefore we sâ—y this unto you by the Word of the Lord And what a foolish Mâ—n is this to assert his own Imaginations and then imagines the Scriptures will prove it and what â—n improper speech were this to call twenty â—housâ—â—d Sentences one word and it is called a Declaration and what a Declâ—â—ation would that be thâ—t consisteth but of one word but enough of this hath been published before concerning the particular by divers hands so I shall be brief however R. I doubts his proof already that it will not satisfie F. H. and therefore he thought good to make this Conclusion upon him That he doth not believe the Scripture at all and though F. H say that these Sciptures are nothing at all to prove that thing to deny his Imaginations is not to deny the Scripture but F. H. believes what the Scriptures say of themselves and doth not deny the Scriptures at all but R. I. his Lye and also his false Conclusion And further saith R. I. The Scripture was delivered to the Church in writing that it might be an infallible Standard of true Dâ—ctrine and a determiner of Controversies and the Saints rule of knowing God and living to him Answer Reader take notice here is no room for the Spirit at all the Scriptures and writings have taken up the room of it in R. I. his account for it hath lost its Office if his Doctrine be true the Letter is become the infallible Judge and standard to try Doctrine and a Determiner of all controversies and of the Saints Rule of knowing God and living to him and indeed is become all in this man's Account then what doth R. I. bring Esop's Fables Oviâ—'s fictions Plato's and Diogenes Stories in this Controversie to joyne with this infallible rule and because he hath the Scriptures so high to be a tryer of Doctrines without the Spirit doubtless is the Cause here is no mention made of it and so he shall be Judged by his Rule in the 42th page take his Exposition upon the Words of Joel I will pour out of my Spirit upon Sons and Daughters and they shall Prophesie This is not meant of a ghostly Power but of an extraordinary measure of enlighting Grace Ignorant man is not Ghostly Power or spiritual Power an Extraordinary measure of enlightning Grace and was it not a spiritual Power and an extraordinary Light the Prophets Prophesied by But it is this Mans meaning that must be the Standard when all comes to all and the Determiner of Cases and he speaks contrary unto his own Rule as may be seen through his whole Book who hath either added to the Scriptures or perverted them or otherwise given his false Interpretations or Villified them in calling them the True Cards and so though he extolled them in Words he denyes them in Practice The Jews tryed Christ's Doctrine by the Scriptures and â—udged him a Blasphemer and a breaker of the Law and the Apostles Seditious and so though a man have the Scripture and have not the Spirit it is all as a sealed Book wherein such Unlearned men as this R. I is cannot read and therefore he saith in his 55th page That it is a great fault in us because we say the Law of the Spirit of Life is the Rule and so like him will not say it is imperfect as he doth and so saith R. I. it is not fit to be a rule so Blasphemously he detracts from the Authority and Power of the Spirit and like Anti-christ and his Ministers sets the Letter above it and calls it Living and an infallible standard and saith Thâ— Scripture inclines the Heart unto obedience and like a Drunken man this R I. reels up and down and contradicts himself Before he said The Law of the Spirit chiefly gave Power to conform to the Rule and wiâ—hin four Liâ—â—s Contradicts himself and saith The Scriptures incline our Hearts to the Oâ—edience of the Rule and the Scripâ—ures it self hath caused us to know it as we have it from the Church it is a probable aid and yet giveth but a confused Belief with a light Impression Answ. It is probable enough indeed that thy Faith is confused and the Faith of your Church and that makes thee utter forth all this confused Heap but in what hath been said the Spirit of this man and his Doctrines will be manifest to all whose Eyes God hath opened and so will depart out of his Paths and not give heed to his fabulous Stories It is true saith R. I. There iâ— an inward Law written in our Hearts called the Law of the Spirit of Life Rom. 8.2 And there is the outward Law written in the Scriptures now the outward and external Law is properly the rule of a christian Life and not the inward and internal Law for the outward is perfect in that it declares in what is the Will of God and in what it is not but the inward Law received and written on the Heart is imperfect and therefore unfit to be our rule the Law within is that thing that is to be ruled Psal. 17.4 The outward Law is therefore the rule Answ. This Man would set the sun by his Dial as it might be said although he confess in the very same page that the Law of the spirit of Life giveth Power to the Creature yet now it is become imperfect and not fit to be a rule this man like one unlearned sets the Law which was written in Tables of stone which the Apostle calls the Ministration of Condemnation and was glorious this he sets above the Ministration of the spirit of Life which the Apostle saith is much more glorious but nay saith R. I. the Law written in the Heart is iâ—perfect and not fit to be a rule but to be ruled contrary to
Forms by number and Tale they are as much Idiots as the rest are who know not the Spirit to pray by And so this is no Authority to prove your Practice Apostolical and holy as for variety of Prayers and Worships it delighteth the carnal mind indeed but they that worship God in Spirit and Truth they Pray by the Spirit and in it as David and Christ prayed whether seven times five times or three times and with understanding and that which they prayed in was not various but one and it 's by that one Spirit which is not various by which the Sons of God cry Abba Father and the variety of your formed charms Bablings upon your Beads God hath no regard unto but is a Smoke in his Nostrills all day And they that have exercised themselves in these things have not the Witness of God in their own consciences that they are accepted of God and so I shall proceed to another Doctrine called Apostolical and Holy and that is about Meats whether they may be lawfully eaten at all time The Author confesseth they forbid certain kinds of Meats but it is but aâ— certain times and they are forbidden not as they are Evil and the Creatures of God but because they are forbidden by the Church and his proof is the Apple which Eve and Adam eat was not Evil in it self but being prohibited so to eat that which is good of it self is not ill but to eat contrary to the Superiors mind and order this is Evil. The Bible and Scriptures ought not to be read but leave is to be asked of the Superior because there are many hard Passages which they which have little or no learning as Peter testifies in hâ—s second Epistle chap. 3. some â—nderstands it one way and some another and therefore it is the fittest for Learned men to judge of them and they must judge whether People be in a capacity to read them Answ. And why are Meats forbidden aâ— certain â—imes is this like Apostolick Doctrine are not all Times and Seasons in the Hand of the Lord and are all good to them that believe and to the pure all Things are pure all Times and Seasons all Meats and Drinks being sanctified by the Word which made them all holy unto all that do believe And if you forbid them not as they are Creatures of God but because they are forbidden I say who did forbid them or when were they forbidden by Christ his Apostles or the true Church of Christ in their Dâ—y but on the contrary Christ taught That which goeth in at the Mouth and â—n at the Belly doth not defile the Man but that which proceedeth out of the Heart which is corrupted And Paul said What is sold at the Shambles may be eaten and no Question made for Conscience sake for to the clean all Things are clean and to the believing all Things are pure and who hath limited such Meats for such Dayes and such Times the true Church No but the Church of Rome â—ho are going on in that Doctrine the Apostle spoke of 1 Tim. 4. which he reckoned a Doctrine of Devils but here is your Argument that must bring you off because you forbid it not at all Times I say if it be a Doctrine of Devils to forbid at all Times then it is some Part of the Doctrine of Devils to forbid at any Time seeing Time and Things are all good in the Hâ—nd of the Lord but if this Doctrine should hold what would become of your Dog-dayes and of your Lent which has been patched up Week by Week by divers Popes and of your Wednesday Friday and Saturday Fast so by this Account of yours half of the Year is either unholy or else some Meat is unholy for half of the Year but there are few but see your Blindness that in this much need not be said but only thus that which may lawful in it self when it is prohibited by the Lord unto any particular then it becomes evil for whatsoever is not of Faith is Sin But Christ alone unto whom all Power is committed hath the sole Power over the Heart and Conscience and for any to make Injunctions and Prohibitions contrary to him the same is Anti-christ and so the Practice which your Church commands is not Apostolical but you bring Yoaks upon the true Disciples Necks which they that are made free by the Son cannot stoop unto neither joyn with for whosoever doth goes into Bondage And Christ is the supream Power unto whom all Power is committed and when he justifies what superior can condemn And there is no need of asking leave of them that are Superiors which reckon themselves as so seeing every man stands clear in the Sight of God when he transgresses not against the Supream Law of Christ in his Conscience and to offend any Superiors who lay any Injunction contrary to the Command of God is not to offend God neither to break his Command 2 dly It seems all Parts of Religion are monopolized by Mystery-Babylon in which Rome is comprized not only Patents and Pardons sold for eating of Meat but Authority and License must be given to every one that reâ—ds Scripture a Thing which the Apostolick Church before the Pope had a Being knew nothing of but on the contrary some were exhorted to read the Scriptures and some were commended for reading of the Scriptures and for searching whether the Things were so as Paul testified and in this they were counted more Noble then they â—t Thessalonica but now it is become an ignoble Thing and not at all to be 〈◊〉 to read the Scriptures without Patent or Licence in the Church of Rome's Account who have laid down Ignorance to be the Mother of Devotion but the Danger is because there are hard Passages which are not understood when the People have little or no Learning as the Author saith was it for Want of natural Learning that Peter complained they wrested the Scriptures and therefore is it for Want of Natural Learning that the Scriptures are not understood and for Want of this they must not be read as the Author saith Ignorant Man what was Peter such a great learned Man a poor Boat-man of Fisher-man whom the Scripture saith was illiterate in the Acts When they beheld Peter and John and that they were illiterate Men and saw their Boldness and took Notice they had been with Jesus What! was it Want of Natural Learning that Peter spoke of then he spoke against himself for he was illiterate but it was such a Learning that they wanted as this Author wants who is untaught by the Spirit and unlearned in the Doctrine of Christ and such wrest the Scriptures and do not understand hard Sayings because the deep Things of God are revealed through the Spirit of God and not by natural Learning as this Author who would sell Licences and Pardons for reading the Scriptures as they have done for eating Flesh in Lent but a Story
rest of the People that buy yet our Merchandize that he holds hereticall Opinions and despises the Ministry and the Ordinances and the Doctrines of our reformed Churches or if any say That the Spirit of the Lord is a sufficient Teacher to lead his People into all Truth without outward Means as natural learning Hebrew Greek and Latin and the ancient Fathers and old Authors and so make void all our Arts and Parts which are the Foundation of our Divinity then let us cry in the Ears of all the People and in the Ears of the Rulers and the Powers of the Earth that this is Blasphemy and Error and ought to be supprest And furthermore if any shall say That he believes he shall be made free from Sin in this Life by the effectual working of Chrâ—st the mighty Power of God which condemns Sin in the Flesh and destroyes the Works of the Devil then let us cry Heresie and Blasphemy and let us tell them that the holiest that ever were upon the Earth sinned and that the Body of Sin was uncut down in them and let us prove it by Paul's Words he complained of a Body of Sin and was never in any other Condition while he lived upon the Earth and so it may be we shall keep them in Blindness that they will continue and trade with us and if any say They are come to the Baptism of the Spirit the one Baptism into which all the Saints were â—aptized in which all other Baptisms end and so being come to this deny all the Figures and the Baptism of Infants then let us cry out that they are Sectaries and deny the Ordinance of God Infants-Baptism and let us give them some Scripture how that Christ took up little Children in his Arms and blessed them and how he hid his Disciples go out into all Nations and baptize them in the Name of the Father Son and holy Ghost and may be with an Inference or two or two or three Consequences raised from this and the like Scriptures we shall make their Eye blind that we shall put off this counterfeit Ware yet a little while And if any shall deny our Church or Chappel and call it an Holâ— Temple which God never commanded to be built then let us bring some Scriptures how that God commanded a Temple to be built at Jerusalem and how the Jews had Synagogues and how God commanded Store-houses to be built for God's Service and Worship and it may be such a Proof as this will satisfie them that they will come to our Shop another Time at the Hour appointed for the Sale of our Wares when the Marke-Bell rings and the Wares are ready to be set out and so by this Means we may hold on our Trade a while And if any shall deny David's Psalms to be sung in Rhime and Meeter and with Organs and Pipes to be an Ordinance of God in Gospel Times then let us bring them some Scriptures and some Fathers and tell them in the Church of Corinth that he that had a Psalm might sing and it may be they will know no Difference between a Psalm which was given forth by the Spirit the Psalm which is gotten by Tradition from another and let us bring a Proof out of Revelations That they that were redeemed from the Earth played upon the Harps and sung a new Song and it may be they will see no Difference between them that are in the Earth and them that are redeemed from the Earth and so we may keep up this still as an Ordinance invented by our Mother Mystery Babylon And let this be agreed amongst us now when many of us are assembled together whose Lively-hood and Riches stand only in the merchandizing of our Mother Church that to whatsoever Place we sail in our Ships if any be heard to say That the Spirit of the Lord ought to move first before any Teacher Minister or Believer ought to pray that so they may pray with the Spirit and in the Spirit in publick and in private whether with many or few that so without the Spirit none can be edified let us all agree to this that it be voted down as an Error and let us do what in us lyes to prove from Scripture that set Forms of Prayer are lawful and are an Ordinance of God and let us bring the Lord's Prayer called by our Mother-Church the Pater noster and see what that will do and also Hosea 14.2 Take with you Words and turn to the Lord say unto him take away our Iniquity and receive us graciously so with a Deduction from these and the like Scriptures we may happily prove that a set Form of Words invented by our Church or any of us that trade with her Merchandize that this is an Ordinance of God and ought to be practised publickly and privately and is accepted with God although the People have not received the Spirit as they had in the primitive Times and if this will not satisfie then use some prevalent Argument as our reverend Brother and Fellow-merchant with us Mr. Samuel Bolton in the like Case in Hand used this forcible Argument Though you cannot command the Wind said he yet you may spread your Sails and see what such an Argument as this will do but if they will not be content with this as it may be they will not in England Scotland Ireland and Holland and some other Parts who are more quick-sighted then some other Places where we merchandize if we cannot stand it out against them that none can pray to God aright but he that is come to the Spirit and knows by the Signification of it what to ask then let us grant them the thing if we cannot help it if Common-prayer Forms of Prayer will not go off as they use to do amongst our Customers then let us agree to them but let that be the last Shift that without Faith or the Spirit it is impossible to be accepted or heard of God yet before this be granted let us strive as much as in us lyes by forcible Arguments from the Scripture if so be they will not allow the Authority of ancient Fathers nor of our Cannon-Books how that there is a Platform laid down in Scripture and the general Heads of true Prayer are laid down in an Orthodox Method in the Scriptures that is to say Confession Petition Intercession Supplication with giving of Thanks and if this will not stave them off from speaking so much of Prayer by the Spirit and with Understanding for iâ— will be a grievous thing if we let this Ordinance fall of set Form of Prayer which our Mother Mystery Babylon hath allowed so many Years and raâ—â—fied and confirmed in several great Councils as Nice and Lateran and divers others and if nothing will serve them but Prayer by the same Spirit as was in the primitive times before we lose them quite let us grant it them in Words that Prayer by the Spirit
will vindicate themselves and have an evident Witness in every ones Conscience that believes so far as thou hast truly transcribed them and many of those Doctrines and Practices which thou hast set down as Errors the Scripture will bear witness to and the Example of the Saints Evidence and the Judicious will receive with Gladness of Heart and by it thy envious Spirit will be made manifest to all where thy lying Story shall come In thy 30th Page thy Lips being accustomed to utter forth Lyes and Deceit thou proceedest and say'st That the Quakers say that a man is justified by the Merit of good Works and inherent Righteousness and how that we hold the real corporal Presence of Christ in many Places at once and overthrow the Articles of Christ's Humanity and further thou say'st That Christ is Corporally in Heaven But for Proof I expect none from thee for thou speakest as though thy Tongue were thy own and I charge thee to instance where in all our Writings we have said that a man is justified by inherent Righteousness or where thou find'st real corporal Presence or where is it written in the Scripture that Christ is corporally in Heaven yet the man Christ is at the right Hand of God from whence he shall appear to thy Judgment and Condemnation except thou repent and Christ God's Righteousness must be revealed within by which the Saints are justified In thy 31st Page thou tellest of the Actions and Manners of the Quakers and thou say'st They will not put off their Hats before the highest Authority and how they stood covered and Thoued and Theed the Chair-man and Members of Parliament to the great Dishonour of the Authority of England as ever was admitted This shows that the Authority of England hath in times past been out of the Authority of God and in the same Authority which we find mentioned in the Scripture before whom the Prophets Christ and the Apostles were brought before though many of the Magistrates then were out of the Power of God yet they did not reprehend them for Want of Hats or Caps or Bowings or saying Thee or Thou and it seems the Committee and Members of Parliament did count it no Dishonour though thou dost who art a Busie-Body but Fools love to be medling Then thou proceedest on and say'st They will not petition Men no not the greatest Power witness all their Addresses to the Protectors and also tells How a Quaker in Hartfordshire swore against them that pulled down the House where the Quakers met It is not consistent with them that are in the Truth and in the Power of God to come with feigned Petitions full of Flattery and Deceit which answereth not God's Witness but rather the wrong Part which would be courted and flattered which holds under the Just neither can they who are in the Truth make such feigned complemental Addresses as the hireling Teachers from all Quarters of the Nation did to the late Protectors who flattered them and told them they would stand by and lay down all for that which they asserted and called one of them Joshuah and the other Moses and said They committed the keeping of the Faith of our Lord Jesus Christ unto them and such like Blasphemies but as soon as the Wheel turned about in the next Moneth call them Traytors Tyrants and Usurpers and these were your stinking Addresses and your feigned Supplications which all sober and understanding People were ashamed of and thy Priests which thou callest Ministers and their Confederates which thou callest Christians have flattered them and bowed under every Deceit and turned with every Wind instance in the Dayes of Edward the 6th Henry the 8th Elizabeth and Mary and Charles and when these were overthrown which you used to call God's anointed then you strike in with what thing soever arises as instance one Parliament after another and then for Protectors and then no Protectors but a Parliament and thus have you flattered each of the Rulers though never so unjust till the Wrath of God hath sunk the most of them because they have hearkened to Flattery and Deceit and had not their Ears open to them with whom the Counsel of God is we have counselled them oft and have fore-warned them in all Plainness and Nakedness of Heart though our Counsel hath been rejected yet God hath fulfilled our Testimony thus far upon them all And as for the Quaker in Hartford-shire who thou say'st Swore against some who did abuse him and the Quakers I do believe he was one of thy own Generation and lately one of your Popish Parochial Congregations instituted first by Pope Dionysius although the man was more moderate then the rest and did grieve to see his Neighbours abused and sober people disturbed and the House broken down and Blood shed and that by the Justification of thy Sir T.H. the man not being convinced of the Unlawfulness of an Oath did give Testimony against the riotous persons and evil-doers and against him who encouraged them in it and shall he be condemned by thee who actest the same thing was it evil in him and is it righteous in thee Although I do not justifie the thing for it is known to many thousands in the Nation that the Quakers will not swear upon any Account lest they should fall into Condemnation but there are none can escape thy slanderous pen who loveth Uprighntess Truth but all thy Smitings in the Dark will at last fall upon thy own pate Further thou goest on and say'st We cry up Liberty of Conscience but are not willing to give it to others because thou say'st many Thousand Times some Ministers have been disturbed by them in their Religious Exercises That Liberty which we would enjoy our selves the same we can and will allow unto all men which is most equitable and though we have gone into the Steeple-houses and old Mass-houses and declared against Idolatry and Deceit Formality Feignedness and Hypocrisie or spoken the Words of Truth and Soberness either in Exhortation Admonition and Reproof this was the manner of the Apostles of Christ whose Consciences were exercised in purity towards God but that which was Order in the Churches of Christ is counted Disturbance by you Mass-house-worshippers and yet you would arrogate unto your selves the Name of a Church and yet are out of Gospel-Order you are for the Liberty of the Flesh and not for the Liberty of a pure Conscience Thou say'st The Quakers are grievous Lyars and thy proof is that Richard Hubberthorn said That the wicked are not to read the Scriptures and E. Burroughs saith The wicked and ungodly are to read the Scriptures and not the godly and thou say'st In this they have not both spoken Truth We know no Lye is of the Truth but of the Devil who abode not in the Truth and we are redeemed out of Lying by the Truth which hath set us free and thou art found the Lyar thy self for both the Words of
and his Power amongst and their Adversaries will God rebuke for their Sake Therefore O Nation consider and take this one Warning more that thou proceed not further to thy Hurt and thou repent when it is too late ONE OF ANTICHRISTS VOLUNTIERS DEFEATED AND THE TRUE LIGHT VINDICATED In Answer to a Book called Ignis Fatuus published by one R.I. wherein he vindicates Edward Dod and Samuel Smith of the County of Salop in their Lyes Folly and Wickedness and hath added more of his own with divers of his false Doctrines Lyes and Slanders c. brought to Light and reproved As that the Law of the Spirit of Life is imperfect and not fit to be a Christian Rule and also Human Nature may be taken for the regenerate Part of Man and the Soul c. and likewise calls Idolatry Civility and Heathenish Complements Courtesie His Vindication made void and his Weapons broken and he taken Captive and left with E.D. and S.S. among the Slime-pits of Siddim near Sodom with his Ignis fatuus By F. H. a Witness to the perfect Law of the Spirit of Life The Wicked are estranged from the Womb they go astray as soon as they be born speaking Lyes AMâ—ngst all the Opposers of the Truth that yet have appeared among the black Army of the the old Dragon who like the Philistians have alwayes defied Israels God and also their Camp through their ostentation and Boasting and with their Clamorous loud Cryeâ— in the Ears of the People like Rabshekah to dish earten and dismay Israel none hath appeared more out-ragious and virulent then one who Subscribes himself R. I. who in Vindication of his Brethren in Iniquity Eâ—ward Dâ—d Drunkard and Samuel Smith an uprofitable Talker otherwise called a Minister at Cressage who hath preached that which he calls the Gospel these divers Years and yet sees no Fruit at all and yet this impudent R. I. whom I believe to be another Dreamer like him for his Language doth manifest him to belong to Mystery Babylon the great City the Mother of Harlots he saith One may Minister and preach the Gospel and the People not be profited at all as Samuel Smith hath done at Cressage And he saith further that they are barren Professors yet saith R. I. that S. S. need not be abashed at it And for instance he saith Was Pauls Preaching of less credit because there were many Runnagates in the End shewed themselves Hypocrites yet this comparison will not excuse S. S. neither E. D. nor R. I. who would cover them with an old patched Cloak some Pieces he hath scraped up out of Esop's Fables a Book full of Lyes and altogether compacted and patched up of fictions and some out of Oviâ— and Seneca Heathens in their own account and the like frivolous Stories and Plato and Diogenes they must serve for a covering if it will to the two former Opposers of Truth but stay R. I. Did Paul stay seven Years in any place and saw no Fruit And though there were many Unbelievers among the Jews notwithstanding the publication of the Word and the miracles of Christ yet some believed and though the Apostles and Ministers of Christ laboured in the Work of the Lord yet some believed and clave unto them but there is no Fruit at Cressage at all but they barren Professors as R. I. saith but if thâ—s will not serve tâ—ke another of R. I. his arguments that God sends his Word sometimes for the hardening of People and upon this account S. S's teaching and Ministry must be kept in credit A sad thing for the People of Cressage that they should Hire a man for seven Years together and pay him Wages for hardening of their Hearts and for counting them barren Professors yet I judge S. S. E. D. and R. I. counted them fruitful and abounding in Zeal and fervency to God when they came into the Meeting of the Quakers some ringing Pans some Candlesticks and Frying Pans and throwing Water like People void of Understanding and saith this R.I. these yielding a better sound then the Quakers So that thou mayst see what will not this R. I. Vindicate and what Wickedness as can be acted and spoken here they may look for a shelter rather then they shall want a Guardian as Pictures Images Crosses Cuffs Ribbons Laâ—e and such other like things invented by the Devil to draw People from serving and Worshipping the living God R. I. will Patronize them all being brought forth and when they are not brought forth he will reach forth his Hand to help to elevate Iniquity and to under prop the Devil's Kingdom which is exalted in the Children of Disobedience as all along may be seen in his Fabulous Scrole called Ignis Fatuus when like his two Brethren before him he goes about to Vindicate Idolatry Images Hirelings Mass-houses Cuffs and Ribbons Tythes Flattering Titles and vain Customs and Popish Practices Pride Persecution and Lying all those things he pleads for and hath used many vain Arguments and false Interpretations of Scripture so that the two former it may truly be said they have done wickedly but this R. I. Exceeds them all who is so stout-Hearted against the Truth and Power of God that whatsoever he can invent in his corrupt Heart against it and gathers up the rest of the Priests lyes that they have Vomited up before and cast in the Face of Truth and â—enders them as good proof and some Scriptures perverted with Eâ—op's Fables and Ovid and Diogenes's Stories and upon such materials he hath framed his Book called Ignis Fatuus which he hath writ in Vindication of E. D. his Book called A pair of Spectacles for a Dark siâ—hted Quaker and S. S. Malice Stripped and Whipt three Pamphlets whose Title will discover what the Substance of their matter is and whose Work they drive on so that I need not say much some of them Vindicating Persecution and incouraging the Rude behaviour of the People another mocking at Innocency and scorneth them who Tremble at the Word of the Lord and last of all R. I. who hath made a Fortress for both the other and hath cast up a heap of confused Darkness to guard his Brethren he mocks at the Light within and calls it Ignis Fatuus and the Law which is Light which God hath Promised to write in his Peoples Hearts this he calls an Imperfect thing and therefore to be ruled and not fit to be a rule of the Saints as may be seen in the 55 th page of his Book and so hath spoken contrary to the Spirit and Scripture of Truth Prov. 6. and the Law of the Lord which is the Law that endureth forever this saith R. I. is imperfect and the Letter or Law without written is perfect and is a standard as R. I. saith for all Controversies then if it be so perfect and so fit to decide all Controversies why doth R. I. borrow his proofs and raise his Arguments from Esop's Fables Ovid's Stories
of Robin Hood a Comedy or a Play is more frequently read by the Members of the Church of Rome which begets into Looseness and Prophaneness a Thing which this Generation is in Love with rather then the Scriptures and though the Scriptures be applauded in Words as for the Rule of Life by many and a Judge of Controversies yet how should they be rul'd that may not read them without a Licence or a Toleration from the Superior if it be lawful to read with Toleration it 's lawful to read without Toleration for the Toleration of Men neither addeth to nor diminisheth from any spiritual Exercise and Timothy read the Scriptures of an Youth and who gave him his Toleration And Apollos was a mighty Man and a knowing Man in the Scriptures from whence had he his Licence 3. Because thou judgest according to the Judgment of this present evil World that they are only fit to read the Scriptures and give Interpretations upon it who are naturally learned and have the Wisdom of this World I say nay the World by Wisdom knew not God neither know him now and them that had Natural Learning rejected the Foundation them that had the Hebrew Language set Christ at nought they that had the Greek Tongue withstood Paul and called him a Babler them that had the Latine Tongue the Tongue of the Whore your Mother persecuted the Christians in the first three hundred Years after Christ as your own Histories do relate So according to all these who had only the Knowledge in the Natural Languages they did not understand the Things of God and it was the wise Builders which builded by Art and Skill in the earthly Wisdom that rejected the true Foundation and corner-stone but on the contrary we say according to the Apostolick Doctrine That the Scriptures may be read and ought to be read for they are profitable for Insturction and Correction and Information to make the Man of God perfect and throughly furnished to every good Work through Faith in Christ Jesus and I would have the Author know that we do not look upon Cardinals Fryars Monks and Bishops to be the alone Men of God so that they alone have the sole Power to tolerate the reading of Scriptures for he is a Man of God who is born of the Spirit which sanctifieth and leadeth into the clear Pathes of Equity and Righteousness who walk not after the Flesh neither fulfil the Lusts thereof and such there are and have been which have been unlearned in Natural Tongues but this is the Way to keep your Church in Reputation to believe as you believe and every Man to put out his own Eyes and live by anothers Sight and hang his Faith upon anothers Shoulders this is not like Apostolick Doctrine for the Apostle said Let every one be perswaded in his own Mind not by other Mens Minds and he that believeth hath the Witness in himself and hath it not to seek among the literal Rabbies who darken Counsel through Words and it is not for Want of Natural Learning that one understandeth the Scriptures this way and another that way but because they want the Understanding of that Spirit that gave forth the Scriptures which Spirit universally is given to all Men and Women a Measure of it to lead into Truth and through which the deep Things of God are revealed And it s not your Traditions Inventions Natural Learning Schools and Colledges Fryeries and Covents in which the Spirit of God is only limited but every one that seeks finds whether learned or unlearned for of a Truth God is no Respecter of Persons and so the Mind of Christ is manifest unto them that believe and the one Spirit into which the Saints were baptized is that which opens the Scriptures truly as they are and discerneth the Times and Seasons and fulfilleth it in the Hearts of them â—hat believe and manifests the State unto which they were spoken And if the Scriptures be so hard to â—e understood by Reason of the hard Sayings or because of the Translations what have you been doing these fourteen hundred Years with all your Learning with all your Councils Popes Bishops and Clergy that you have not translated them aright or so plain that they may be understood by all that read But then your Doctrine Worship and Practice would be soon manifest not to be Apostolical nor consonant and agreeing to the Practice of the true Church of Christ. And now I come to the effectual Arguments and pregnant Wayes which the Author tells of which will work upon the Sectaries to make them return to the Catholick Church which he saith they have groundlesly forsaken and now I shall come to try his Arguments and search the Force of them which he layeth down as the most efficacious VVay to convince all Sectaries as he is pleased to stile them to come to the Church of Rome but the Hope of this Man will be like a Spiders VVeb for all whose Eyes God hath illuminated in any Measure will come to see the VVeakness of this Philosophy and vain Deceit which he hath laid down as a chief Instrument to convince all that the Roman Church is the true Church and that Salvation is only concluded in her 1. The first Argument he takes from Mat. 18.17 Christ sends us to the Church saith he if any neglect to hear her they must be counted as Heathens and Publicans from hence this is the Argument That that Church is to be heard in which there is most Assurance to be had that one iâ— in the Way to Salvation but in the Roman Church there is most Assurance therefore the Roman Church is to be heard Answ. The Minor is false and also the Conclusion That church which hath the Foundation of its Assurance without it is not the true church of Christ neither is to be heard but the Roman church hath only their assurance of Salvation without them therefore are not to be heard it is manifest their assurance stands only in outward things as Antiquity and Visibility which are not the alone Marks of the true church Cain was Ancient enough and there were them that were in Cain's way before Rome was so highly elevated and that for Universality and Visibility there is no assurance in that for all the World hath wondered after the Beast and the Whore hath sitten upon Nations Kindreds and People and so the first Argument is denyed and proved to be false I shall lay down another 1. That church which hath alwayes been so Visible and Universal since the Apostles dayes as hath had its seat over Nations Kindreds and Tongues is not the true church of Christ but the Harlot but the church of Rome hath been Universal over Nations Kindreds Tongues and People therefore the church of Rome is the Harlot and not the true church of Christ. But I shall not traduce thee in thy vain Deceit but return thy Arguments upon thy self which thou chargest upon others
should have set it right he broke it quite a pieces the Monks gave too little Alms and set unable Persons many times in their Benefices but now where twenty pound was given yearly to the Poor in more then one hundred places in England is scarce one Meals meat given this is a faire amendment where they had alwayes one or other Vicar that either preached or hired some now there is none at all but the Farmer is Vicar and Person and all and only an old cast-away Monk or Friar which can scarcely say his Mattens is Hired for 20. or 30. Shillings meat and drink yea and in some places for meat drink alone without any Wages I know not I alone but 20000. more know more then 500. Vicaridges and Parsonages and thus well and Gospelly serv'd after the new Gospel of England And so the Author goes on in his complaint because that the Maintenance was taken away and there was a great Famine for want of Pastours By all which may be seen what Condition those religious Houses and Abbies as they were called were in at that time and how they only served to maintain idle and superstitious Monks and Fryars which did deceive the Nations with fabulous Stories under pretence of preaching the Gospel and now these Benefices being taken away from the Papists their Gospel ceased in England and have been translated over and over unto divers Sects who separated from them but it is to be observed that as the Tythes and Hire was taken away and converted to other Uses their Sect did alwayes fall and it is a Lamentation that these Tythes and now foreed Maintenance which was first decreed by the Popes Canon Laws should now be holden up by them that profess Reformation and Separation from them and Scriptures to be their Rule Having thus briefly run over the Doctrine Decrees Practices and Opinions concerning Tythes from the Apostles time downwards we find them various as may be understood by that which is before-written and the Right of Tythes was never clear but remained in Controversie even amongst the â—ost great and learned Men in divers Ages since the time of Christ yea even amongst the greatest of Papists in the time of the Pope's Domination and in all Ages there were that withstood the payment of them until this Day and many of the Martyrs for that amongst other things suffered in the Flames and at great Difference they ever were as about the End the Property and the Use of them as may hereby be collected into several Heads And First of all the Tythes among the Jews were payed to the Levites and Priests Secondly that they were not for the Priests only but for the Strangers Fatherless and Widdows Thirdly when the Levitical Priesthood was taken away by the coming of Christ the Law for tything was also changed Fourthly that neither Christ nor his Apostles in their Age ever received any nor demanded any Fifthly that in the Beginning of the Church for the first 300 Years whilest the Simplicity of the Gospel was retained no Tythes were either claimed or payed amongst Christians Sixthly but as the Power of Godliness came to be lost and the Mystery of Iniquity began to work Mens Imaginations taught instead of the Doctrine of Christ began to preach up Tytheâ— fetching the Ground from Moses's Writings that in the first practice of the payment of Tythes after the Apostacy was entered in they were not payed as Tythes but as free Offerings and as the Bounty of the Giver and were not given for the Ministers Maintenance only but chiefly for the poor it was not received Doctrine generally that Tythes ought to be payed till near a 1000 Years after Christ that the Pope had set up his Authority and Dominion over the greatest part of Europe Seventhly that after they were confirmed by the Pope and commanded to be payed there was no compulsary Law made but only Excommunication Eighthly after that they were accounted an Ecclesiastical Duty and never called a civil Right but were tryed in Ecclesiastical Courts Ninethly until about the Year 1200. the common practice was for every one to bestow his Tenths where he pleased Tenthly they were first brought in as Duty owing to God and to the Church and so were required and enforced and therefore there is no civil Property or Right in him that claims them that first Fruits and Tenths are but a late invented thing and claimed by the Pope as Successor to the Jewish High Priest as he sayes Eleventhly that Tythes were the same in the Ground and Foundation whether claimed by a Priest Impropiator or by an Aâ—bey and differed nothing but in the person of him that possessed them Lastly all may see the declining Estate the Corruption and Error that crept in among Men after the power of Truth was lost so was the Fruit also which caused such earnest pressing to needful Contributions and then afterward was it necessary for Laws and Decrees to enforce them but in the Beginning it was not so while that Purity and Simplicity of the Gâ—spel râ—mained for then their Charity abounded even oftentimes beyond their Ability to whatsoever need the Church required But now to proceed to answer some other pleâ—s which are come up in these latter Dayes for now the Priests of this Age begin to be ashamed to make claim for Tythes Jure divino they have been so bear out of that their Hole and their pleas Jure ecclesiastico was but determined in the Mid-night of Popery and they are ashamed to derive their Authority from the Pope or his Decrees but now humane Right is pleading sometime by Gift of Kings and Princes others plead the temporal Laws of Kings and Parliaments others plead prescriptions by a legal Right of their possessions others plead a legal Right by purchase And Lastly the Priests they plead the Equity of the Law of Moses still to be in Force and alledge all the Scriptures in the New Testament for their proof unto which hereafter somewhat is said these are the most pretences that of late have been made by the Priests of ouâ— Dayes or the main Reasons that have been alledged for Tythes And first whereas they pleâ—d the Gift of Kings as one by King Ethelwolfe as before in this Book to that is answered that iâ— iâ— could be proved that the whole Land had been in the 〈…〉 of any such King they had sâ—id something but by what Rigâ—â— câ—â—ld he give the tenth part of all the Enâ—rease and Fruits of the Labours of all the people of his Dominions who had no legal property therein But if â—ind Ethelwâ—lâ—'s Grant must be the Foundation of Tythes then how many succeeding Kings and Bishops have violated his Deed by appropriating them to Monastâ—ries and Abbies and such like Houses which shews the Vanity of this Argument Another Argument which seems more strong is urged That the temporal Laws of Kings and Parliaments say by the Law they have as good
that of God in every Mans Conscience but that I perceive A. Smalwood hath rendred that People which I own in Judgment and Practice to be in Error and hath greatly gain sayed Villified all such as ever did or do deny Swearing upon never so Conscientious account As erroneous and as only sprung from the Pelagian Heresie and Manicheus and I know not who and have rendred all with Reproach and disdain as Phanaticks who discent from him with disdainful and reproachful Names to represent us as Odious as may be to the Magistrate and at such a time as this when tender and Conscientious People who fear the Lord in their Hearts and desire to live and be at Peace and seek it with all Men are sufferers and great Sufferers too upon this very account whereby many are stirred up to more Persecution Wrath against us and besides this Discourse it seems is cryed up as the most exquisite that ever was or can be and as unanswerable and that we who deny to Swear would abolish all judicable proceedings and make them nothing this Discourse is printed as A. S. in his 12. page saith To induce us to forsake so irrational an Opinion and to Convince us of our Error and it seems he himself besides many other exspects it must effect some great matter Reply I say all these things being considered were a strong inducement to me to write something in reply thereunto through in very deed I love not Contention neither strife about Words but seeing it is the Doctrine of Christ and that which hath been and is stedfastly believed by divers faithful Professors and Sufferers both formerly and now however by A. Smalwood accounted and reproached by that disdainful Name of Phanaticks a Word lately invented in the Pit of Darkness where many of those and the like reproaches come from I was engaged in my Heart to bear my Testimony against this said Book and for the Truth of Christ's Doctrine not out of obstinacy and wilfulness but in duty as by Conscience to God his Truth which is dearer to me then my outward Liberty or all I have to loose for it which I and many more at this day choose rather to suffer then to be found violating the commands of Christ or deny that which I have stedfastly believed being perswaded thereunto by the Spirit of the Lord and evidence of the Scripture of Truth The subject A. Smalwood hath taken to treat upon and in the End to gainsay and pervert are no less then Christ's own Doctrine Mat. 5.34 But I say unto you Swear not at all who would have believed or thought that one who accounts himself a Doctor a Divine and a Minister of Christ should choose Christ's own Words to plead against Christ and them that do abide in his Doctrine or that ever any should go about to prove Swearing lawful from these words in Gospel-times or that Swearing is not forbidden but what would this Man encounter with or what would not he oppose if he hath but the Power of this World on his side it is a small thing to gain-say what we say and pervert our Words and make them seem Erroneous and to make our intentions one thing and our words another when he is so bold as to make Christ's Doctrine his express words Swear not at all and his intentions contrary to his words what do we judge of a Man that speaks one thing and intends another it's fearful to think what conclusions some will make to carry on their intended designs but methinks A. S. might have been more considerate then to have taken Christ's own Doctrine and Words to oppose Christ's intention or to be so bold as to assert the intention of Christ was otherwise then his words import but rather have chosen some other Subject but what matter makes many of subjects for with a Consequence or two and a little Logick they will seem to turn things any way and go about to prove darkness is Light and Light is darkness and what as in them lyes make it so to appear if they take a matter in Hand and therefore the Apostle Exhorted to beware of Philosophy and vain deceit for by this Men have been cunning and crafty and lie in wait to deceive the Innocent and Harmless and to lead them out of the way In the fourth page he saith He will clear his intention and that there are two sorts of Men that do Violence to this Text the one winds it up to too high a note as though Christ had forbidden all Swearing whatsoever And in the tenth page he saith This error is masked under a fair Colour of a more then ordinary Piety but tends to overthrow all Judicatures and takes away the decision of all emergent Suites and Controversies and were it granted saith A. Smalwood we should be necessitated if not to disown the Magistrates Authority yet to disobey their loyal command as having a counterâ—and from Christ Swear not at all and the other sort of Men are such who in despight of this Text to commonly rashly prophanely and falsely Swear Answ. Who doth the greater violence to this Scripture whether A. S. who in his Doctrine he hath raised from these Words to be the Foundation of his Discourse who makes Christ's plain and express words one thing and his intentions another I leave to all unbyassed Spirits to judge off or they that say Christ intended what he spoke and spake what he intended I say let all see and consider where the violence lies and in whom and whether he doth not wind it up by that note or contrary to it to use his own Words otherwise then Christ intends it as after will be made more eviently to appear we say it 's not error but Truth to believe Christ's Words whoare Truth more then A. S. his conjectural supposition neither do we believe it to be error masked but Truth revealed and Christ spoke and declared it that we might believe it and obey it And we believe that A. S. and many more have put a mask and a vail upon Christ's Words and would hood-wink all and lead them blind-fold after their Imaginations and crooked Pathes winding and turning this way and that way that lead into Darkness and trouble and Confusion from the Path of Life And what doth Christ's command viz. Swear not at all doth it overthrow all Justice and Judicatories Is it not the Seat of Judgment established in Righteousness and Truth and they that sit in Judgment ought they not to give Sentence and Judgment in Righteousness and Truth and as the causes are represented unto them and brought before them and may not every Truth be confirmed out of the Mouth of two or three Witnesses and all emergent suits Controversies ended according to the best evidence after diligent Inquisition and Judgment given accordingly and that without the needless and cumbersome formality of an oath which is sometime this and
keep his Divotion within the Limits of such a Place or any parish for in the Respect of Offerings and profits Canterbury was indeed the only limitted parish so it was not material at what place they met or where they offered their Bounty so they did it 〈◊〉 where and it 's commonly received that Honorus who succeeded Augustine at Canterbury about the Year 630. divided his province into paâ—isâ—â—s as some of the greatest and most learned Writers relate But when the Pope's Doctrine was received and Divotion grown great such as it was most Lay-men of great Estates desired the Country Residence of some Chaplains or Clarks that might alwayes be ready for their Instruction their Families and adjoyning Tenants and then Parish Churches began to be builded by them also and the Bishops hallowed them as it was called and they were endued by particular Maintenance from the Founders the Territories Demesnes and Tenâ—â—â—ts and Neighbouring Possessions and they assigned the Limits where the holy Function should be exercised appointed the Persons 〈◊〉 should 〈◊〉 the Church and offer there and provided a special Sallery for the Performance and made the Revenue perpetually annexed to the Church of that 〈◊〉 who received it and so the Offerings were restrained from the Common Treasury of the Dioceâ—s Out of these Lay Foundations chiefly undoubtly came these kind of Parishes which at this day are in every Diocess their Difference in Quantity being originally because of the several Circuits Demesnes or Territories possessed by the Founders sometimes greater and sometimes lâ—ssâ—r At what time these Lay Foundations began to be frequent appears not but some mention is made of them about the Year 700. as Bede â—aith who mentions one Puch a Saxon Noble man and one Addi who builded also and endued them with Sallary but about the Year 800. many were founded by Lay men and recorded to be appropriated to the Abbey 〈◊〉 by this Time Lay Foundations grew very common and Parochial â—imits also of the Parishioners Divotion And in a Council hold under 〈◊〉 Arch-Bishop of Canterbury we find that where Churches are builded and that they are consecrated by the Bishop of the same Diocess a Canon of the same Synod ordains that though every Church upon the Death of every Bishop that all the Families of every Parish were to meet at the Church and sing 30 Psalms and 600 Psalâ—eâ—ies and â—0 Missays with Pasting and Prayer for the Soul of the Bishop deceased Many more Instances might be given and Presidents about these Parishes but enough of this only to inform the Reader of their Original from these it doth fâ—lly appear that the Limits of Parishes were understood but the first express mention of Limitation of Profits to this or that Church as in the Laws of King Edgar made in the Year 970. in the very Midnight of Popery where it was ordained that every man should pay his Tythes to the most ancient Church or Monastery where he heard God's Services but some Parishes had other Beginnings in Regard of the inconveniency which made 〈◊〉 Alexander write to the Bishop of York that he heard of a certain Parish in â—his Province so far distinct from the Parish Church thâ—t the 〈…〉 could not repair to it in Winter whereupon he commands the Arch-Bishop to build a Church in the Town and to institute a Presâ—nâ—â—tion of the Rector that might have to his Use all profits encreasing in those Limits and acknowledge a Superiority to the Mother-Church And so by the Authority of the Power either by the Pope Bishop or Princes who received their Doctrine the Limits and Maintenance of Parishes have been more or less as they ordained and as they do continue to this Day Likewise in other Kingdoms and Nations where the Pope had Authority the like Rules as aforesaid were observed as might be evidenced by sundry Authors but not to trouble my self or the Reader any more with such unprofitable Stuff I have only given these Instances to shew the Ground and Rise of them and shew how that people then were not limitted to any particular place in Respect of Worship neither in Respect of Pay or Duty so called but now them that pretend Reformation and have denyed the Pope and his Doctrine as they say that claim both and if all between such a Hedge and such a Ditâ—h such a Water and such a Way will not come and worship at that Place called their Parish Church and hear their Service and joyn with them iâ— iâ— though it be never so repugnant to the Doctrine of Christ and the true Worship of God but more especially if they come not with their Pay they will give them up all unto Satan by whole Sale and cast them into Prison and denounce them Hereticks and câ—y to the temporal Power for Help against these Non-conformists for they are not fit to live in a Nation because they are not commodious to us and then get an Order fetch away their Goods break open the Gates and carry away poor mens Corn drive away Oxen and Cows and trail away the Pots and Pans hale away Clothes off poor peoples Beds and then cry they are not subject to the Orders and Canons of the holy Church no not conformable to our Laws and this is the practice of our great Reformers of our latter Ages which are far worse then in the very Height of Popery by Reason oâ— which practices the Land mourns and because of which we cannot joyn with them in their Worship neither give them pay for doing of Mischief nor suffer the Lord's Goods to be given to such coveâ—ous lazy priests who serve not the Lord Jesus Christ but their own Bellies And for denying of these late Innovations and new upstart things which are no Congruity with the primitive Church of Christ we are great Sufferers at this Day but have rather chosen to keep our Consciences clear and the Doctrine of Christ inviolable whatsoever we suffer till God make our Innocency and our Righteousness appear as the Noon-day and plead our Cause in the midst of all our Enemies The poor Husband-man's CompIaint his Hope and Confidence LET Pope and Priest do what thy may God will take Tythes ere long away For they 're oppressive in the Land Which makes good Men against them stand For we oppressed are thereby Which makes 〈◊〉 to the Lord so cry To ease us of this Burthen sore That we may praise him evermore That he would hearken our Addresâ— Which we to in Humbleness Present our Suit to ease our Grief And thorow Pity send Relief For by the merciless Merchants Crew Of Babel's City doth renew Our Sufferings most heavily Housholds expos'd to Penury Our Kine and Oxen they by Force Drive away without Remorse Our Bedding Pewter and at last Our selves are into Prison cast Thus to Misery they their Doom By Authority fetcht from Rome Do expose our sad Estate And whole Housholds ruinate By that which they usurpate They
whole Families extirpate O great Oppression that again Makes us doubly complain Our heavy Burthen fetcheth Groans This cruel Tything forceâ—h Mâ—ans And wrongfully they have pretence Of Scripture made for their Defence From Levi's Tribe they would possess Tythes to them are by Success And thus the Gospel's Day in vain To get their Prey they would disdain But God's Worship that shall stand When they have done what 's in their Hand For what is done against God's Power Shall be thrown down as in an Hour The World shall destroyed be Who lives not long may come to see God will â—ry as there is need And send Deliverance to his Seed This is my Faith I do believe That God will sore the Wicked grieve Therefore let wicked Men repent That unto Hell they be not sent And if they subject be to God They may escape his heavy Rod The Time comes on and hastes apace Wherein great Babylon God will raze Out of her Power and Might so great That she 'll be turn'd out of her Seat That Christ may reiâ—n whose Due it is That all the Faithful him may bless Babylon's Merchants with their Pay In God's Time he 'll turn away For he is come to be their Fâ—e Which is Cauâ—e to bring their Woe For they shall cry Woe and Alass When there is none to make Redress As in one Hour shall Judgment come With Violence perpetual Doom Of Death and Famine shall she taste Her stately Buildings all laid waste The Day of howling shall betake And she thrown down into the Lake Thâ—s dreadfully her doubled Cup Of Wrath and Sorrow she 'll drink up For why the Lord's Decree shall stand His Purpose now is near at hand And what is prophesy'd shall come Babel's Merchants they shall mourn They shall weep and howl right sore Their Merchandize will sell no more After that which they did luâ—t Departed from them is as Just Read your Sentence Babel's Train Judgment comes with Might and Main The Wrath of God and Fury great Peâ—â—red from his Judgment-Seat From his Presence yea from him Will your Cup be 〈…〉 Kings will mourn and cry alaâ—s When they theâ—e Things see come to pasâ— For through Christ's Power and Renown Down goes Babel she goes down J. R. As one soreseeing the Day of Terror that is to come upon BABEL makes this Invitation COme out of her my People O return Make haste her Day 's at Hand to weep and mourn Her Dayes of howling hasten on apace She hath nigh liv'd her Time and run her Race Return return lest that her Plagues you taste For desolate must she her Buildings waste Her fiery Burning Smoak â— nigh at Hand For Fear of Torments Kings at Distance stand The Voice of Mourning shortly comes to pass Babylon's Merchants cry alass alass This City great is now coâ—â—'d ruinate And all her stately Buildings desolate Thuâ— Babylon the great is thrown to 'th Ground And never any more is to be found Then shall the glâ—rious Day and then the Voice As if of mighty Thunderings Saints rejoyce And they their Song of Halelujah sing Their Praises Honour Glory to their King Their Joy and Splendor now the Saints do say The Lamb is come this is our Nuptial Day O glorious Sun-shine King of Saints we 'll praise And in thy Powerful Wonder we amaze With admirable Joy our Souls to thee The Song of Sion sing O praised be Thou holy holy glorious righteous God Who Babylon hast shaken by thy Rod And givest thy Saints the Songs of Joy to sing Praise to their God Praise to their gracious King The Saints in Righteousness thou wilt aray With fine Adorning thee to praise alway And in thy glorious Habitation rest For evermore with Joy their Souls be blest Rejoyce rejoyce ye Saints of the most high To Sion's King give Praise eternally The wondrous Joyes unto you which are come Unto the Marriage Supper of the Lamb In Admiration which to you belong The doubled Halelujah is your Song When Babel's just Reward that Day shall be As a great Milstone cast into the Sea Reward her as she hath rewarded you Double her Cup her Torments eke renew For insomuch as she the Saints Blood shed With righteous Judgment shall she be judged Sit down ye Sufferers in the Patience-Seat And willingly content thâ—ugh it be great Your Measure 's hard in this your suffering Day But your Reward shall come with double Pay Resign your selves and willingly sit down In the Expectance of the glorious Crown For why your Portion glorious shall be A great Reward is sure you shall it see Fret not your selves because of Wicked Men Your Day will joyous be even so Amen E. G. The great COMPLAINT and OUT-CRY of one of the Sufferers of SION O Rulers of England and Teachers and People how long will it be ere you will awake out of the deep Slumber that hath seised upon you and consider a little you do all look upon in this Age that Popery is Idolatry and to maintain their Worship and Practice is not consistant with the Worship which you own but do you think that talking against Popery in the general whilest that you are upholding it in many Particulars in Point of Laws and Worship doth answer your Profession or will preserve you in the Day of the Lord when the Righteous Judgments of God shall be revealed seeing that though you have broken off from them in some circumstantial and ceremonial things for that very main Basis and Foundation upon which it standeth is absolutely Covetousness and filthy Lucre but to speak plain Tythes Offerings Oblations Mortuaries Peter-pence and quid non is claimed and looked upon to be due as to the Pope in Imitation of the Jews High Priest with all the Rabble of that Crew even from the very Bishop to the Quirister-boy and yet in Point of Wages and Pay all the aforesaid Ordinances which constitute by Authority from Râ—me stand as Evangelical or Jure divinâ— unto this Day amongst the reformed Churches so called which are not only disconsonant to the first primitive times but also contrary to the very Law of the Jews when Tythes Oblations and Offerings were due to be payed for then the Husband man Poor Fatherless Widdows and Orphans might all eat together of that which was offered or given according to the Command but now they which pretend another Ministry and lay little Claim to the Levitical Priest-hood and have also Possessions of Lands amongst their Brethren which the Levites had not these go with Tythes Offerings and divers other things never claimed by the Levites but claimed by popish Constitutions in the Mid-night of Popery and all these things the reformed Priests so termed lay claim unto and must have and will have or else the whole Nation shall ring with their Noise Common Pleas Exchequer Capiter Court Assise and Sessions Shrieffs Goalers Bâ—yliffs and every common Catchpole shall be employed to do their Work and all too