reduce men to Morall vertues let them rightly display the beams thereof and I shall desire they may meet with many Proselytes but whilst they publish this light to others I cannot but observe they darken it themselves they darken it by their disorderly expressions declaring things in general terms not defining the nature of them doth not the incongruity of their expression the inconsistence of their Sentences each one other multiplying words in an undigested immethodical heap leave all men in the dark what they mean by their light whilst they are to them that hear plain barbarians A vox praeterea nihil and doth not Nature teach to speak in order and method Principles in which to be instructed doth it not count him the most elegant Orator who speaks so distinctly and plainly that the beams of light from him may be seen and acknowledged by all did not Nature call Heraclitus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the dark Philosopher for rendring Obscura per obscuriora losing a Principle in a cloud of obscure insignificant words nay and doth not their practise which should be the clear comment on their Principles render them much more dark or rather distastfull as acts of darkness so detected by the very light of Nature what will you say to their altogether decrying Gods outward Worship doth not Nature it self direct to some acts of Worship to an acknowledged Deity only their light renounceth it Is it Light that leads to the disrespect of all superiours neither to give them honour in words or gesture was not the Fifth Command ingraven on the heart by Nature Teacheth it noâ— all men in the World to observe that order which God hath set among men and give to every man that civil honour that is due unto them by reason of age place or quality The light of Nature blusheth at their rude Language and behaviour and bespeaks them beasts of darkness rather than subjects of any distinguishing light Doth the light of Nature give liberty for women to be common controulers and ordinary speakers Is not silence the duty imposed and Property adorning that Sex will not the Heathen reject the Religion which is inforced with feminine voyce and stile finde you them not without natural affection to their Husbands and Children not only in a neglect of their time and callings in idleness following the pretended light within them but also wickedly leaving them and wandring from Country to Country from Nation to Nation in a rabid and savage way to advance the pretended light within them these and the like acts of most gross and palpable darkness are so obvious to every observant eye that they seeing them cannot but blush if Natures weak and vitiated eye be but half open and I cannot think that there needed any more pregnant or perswasive argument to stay thee from closing with their delusions than a plain Historical representation of their works of darkness so directly contrary to the light of Nature But their light pretends it self to be that of Grace and if so how was it acquired how is it approved They have indeed by Providence been cast into Gospel-times and places and so know the Scripture and its phrases but by it they gained not this Light for the Scripture they disown and decry they must needs then have it by some extraordinary infusion and this certainly is not from the spirit of Truth and Light for besides that it enlightens us in and by the Scriptures it brings into the soul a Light that doth clearly discover the object and irradiate the Organ a Light that doth dispel all disorder and confusion distinguishing things that differ defining things that exist declaring duties and detecting sins with a conviction irresistable it is to be feared nay positively affirmed that this Light so full of confusion darkness and disorder is no other than the enlightnings of the Prince of Darkness darting out Scripture words without either sence or reason and suited to the seducement of a people to whom by providence Scripture-language is grown natural that no delusion will down with them that savours not of it This will appear more certain if you consider how this Light is approved and here consider what are the properties of it what object doth it discover what duty doth it direct what real evil doth it detect and convince of as to the former it doth not so much as pretend to them by either propounding any object or prescribing any duty more than the Light without description and heeding it without any rules of direction so that it gives you no center or ground to hope no counsel to the soul nay so farre is this Light from directing unto that it diverts the soul from every duty the subjects of it sanctifie no Sabbaths seek not God at any time in prayer crave not so much as a blessing on their meat and drink but in a word throw off every act of religion as a work of darkness the only property of Light to which it doth pretend is that of reproving and convincing of evil and if the matter reproved and manner of reproving bespeak it not to be positive darkness let the sons of Light judge 1 As to the matter reproved Is it not generally the very Worship of God and duties of Christianity that the which every rational enlightened Christian must needs see to be prescribed by Jesus Christ and declared in the Scriptures Is it not the Sabbaths solemn assemblies of God and his people Is it not Prayer Reading Hearing receiving the Sacraments c. even all the practices of Piety they decry insomuch that we cannot but see them obnoxious to that sad woe denounced against such as call good evil evil good light darkness darkness light in a word they decry those things that Sathan durst not have spoken against had he not prepared the spirits of men by a spirit of Scepticism having brought them to such an equipoiz that a very calling light darkness and darkness light may cast the scales so that indeed we have cause to say of their reproofs as Augustine in another case Nos non curamus de eis qui reprehendunt quae non comprehendunt We regard not their reproofs for they blame what they do not understand and are justly to be branded with the Apostles note of Seducers They speak evil of things they do not know Jude 10. 2 As the matter of their reproof so the manner in which they mannage it manifesteth it to be darkness enmity at light for they condemn as Judge without any convincing Arguments or Demonstrations thou lyest being their form of reproof and only forcible reason of conviction they are confused blaming every thing but convincing of no one the whole fabrick of Religion is the cloud of darkness they strike at they distinguish nothing at denoted guilty and to be demolished They cursedly rail rather than convincingly reprove for it may be said of them as Munster notes of the
monstrous men in India Non loquntur sed latrant they do not speak but bark by positive Assertions reproachful Epithites rayling Speeches conquering the modest and civil and indeed by their black mouthes become like the Basilisk killing the Birds of the Air in their very flight by their very breath for if once reason begin to traverse their black Indictments thou art Carnal Antichristian Devils and the like must stay the Process and confirm the sentence Many ways I might manifest the darkness of their pretended light but I must not now stand on an History of them but leave them to the view of their carriage the witness of such who have been seduced by them and the writings of such as have withstood them amongst which I here commend to thee this small Tract written in a plain simple and rustick stile like unto its Author a plain simple country-man in a private Calling possessing an honest heart and publick spirit filled with zeal to plead the Cause of Truth to his power and to prevent his Country-men and Neighbours from being seduced by this Fanatick Generation and following a plain Ignis fatuus into a wilde Wilderness of pretended light within only before I part with thee give me leave to prescribe to thee these few Rules for thy preservation 1 Set Reason in its Throne I mean not reasons Dictates which yet as thou art a man thou must observe and follow though they are too short to guide thee to Heaven but the rational faculty and power of discerning discoursing and determining things which God and Nature hath given thee for observe the Devil blindes this Eye and dethrones this Judge when he advanceth this pretended light when you are mad you may be brought to any thing 2 Stick close to Scripture as the Light unto thy feet and Lanthorn to thy paths by this the light exhibited by Christ and his Apostles was manifested and by this the Spirit of Light will be judged whilst Reason doth sit Judge see that it sentence by the Law of Scripture therefore in the right use of Scripture see that thou do own and embrace First Scripture sentences not words this sort of men do speak words and but words leaving sentences and so making the Word of God of none effect Secondly Sense of Scripture not meerly sentence the sentence may be figurative and to be understood otherwise than the words do simply shew as This is my Body and other like expressions do evidence Thirdly Sense rationally inferred as well as positively asserted reasoning from the Scripture is suitable to an enlightned rational being Fourthly Sense plainly flowing from the scope and circumstances of the text not strained by allusion unto Allegories and the like 3 State to the Soul standing Principles of Christianity see some things to be true and out of all controversie not to be admitted to debate but retained with all resolution against all temptation know that a Sceptick is a Quakers Gentleman-usher 4 Shun their Society especially solemn Assemblies how shouldest thou chuse but learn a lesson in the Devils School if thither thou resort day by day if their air bee infectious and Inchantments only Spiritual which on good ground and I beleeve experience too are found to bee natural canst thou accompany with them without danger it was once the Churchesery Cant. 1.7 Why should I turn aside by the flocks of thy companions 5 Sue by fervent prayer for the spirit of a sound mind now that thou art faln into a fanatique age prize the many helps thou hast to keep thee in thy wits and know that spirit of sobriety is the blessing of God but thereby effected in special use this Tract unto its especial end and that thou by it and helps of the like nature may be delivered from the error of the wicked is and shall be the constant prayer of Thine in and for the truth of the Gospel Zach. Crofton April 17. 1656. THE QUAKERS Paper truly copied out as it was by them written and sent to the Ministers and People in and about Walton and Liverpool To which the following Treatise is an Answer To the Priests and people of Walton and Liverpool and thereabouts FOr as much as there was a Dispute at the Greave-house near Walton betwixt the people called Quakers and the aforesaid Priests before mentioned In which Dispute the Priests was to prove the lawfulness of receiving of Tythes which by Scripture they could not do but one Scripture they brought in for their own ends which makes nothing for their purpose in Luke 11.42 to prove the receiving of Tythes for this was before he was sacrificed up when he said Woe unto ye Pharisees for ye tythe Mint and Rue and all manner of Herbs and pass over judgement and the love of God These ought yee to have done and not to leave the other undone Now let all people who have any understanding consider and see whether this be any ground or command for the Priests to take Tythes of the people after his being sacrificed up for he said These ought ye to have done but he gave no commandement to continue in them for he was the end of the Priesthood and the end of the Law by which the Priests took Tythes for the Priesthood being changed there was of necessity a change of the Law and a disanulling of the Commandement going before as Heb. 7.12.18 But in the time of the Law they was to take Tythes of the people according to the Law Heb. 7.5 and those that did not bring their Tythes into the Store-house whilst that Law and Commandement was of force robbed God Mal. 3.8.10 And the Lord commanded that all the Tythes should be brought of the increase and laid up and the Levite because he had no part nor inheritance with the people and the stranger and the fatherless and the widows should come and eat and be satisfied Deut. 14.28 29. And this was in the first Priesthood and before Jesus Christ was sacrificed up the unchangeable Priesthood Heb. 8.1 The everlasting Treasure Col. 2.3 In whom dwells all fulness vers. 9. Who hath blotted out the hand-writing of Ordinances and took it out of the way and nayled them to the Cross triumphing over them vers. 14 15. Then the Apostle denied all Ordinances that were hand written and said the Law was changed and the Priesthood was changed Heb. 7.12 and the Commandement disanulled so the Law now being changed by which the Priesthood was made and the Commandement disanulled by which they took Tythes of the people of God himself and the hand-writing of Ordinances blotted out therefore who art thou O man that goeth about to build again set up allow write for and uphold that which God put down disanulled and blotted out and nayled to the Cross Gods enemy thou art whoever thou bee for the earth is the Lords and the fulness thereof Psal. 24.1 And all are commanded to honour God with their substance who are his Stewards
cups and vessels c. These are all taken away in respect of the manner of them but the substance and equity of these yet remain Wash thy heart O Jerusalem how long shall thy vain thoughts lodge within thee Jer. 4.14 and Isa. 1.16 And our Saviour taking notice of the strictness of the Pharisees about these washings saith Ye make clean the out side of the cup and platter but the inside is full of filthiness and uncleanness Mat. 23.25 26. And so David I will wash my hands in innocency so will I compass thine Altar O Lord Psal. 26.6 By all which Scriptures we see that the summe and substance of all the Law even of the Ceremonial part it self remains unchangeable though the manner of Administration be not onely changed but disanulled and taken out of the way as the lesser light to wit of a Candle is swallowed up of the greater light to wit the Sun Thus we see how the Priests work is changed viz. in point of Administration onely and so the Priests are changed in point of their Administration-work but in respect of the order of the Priesthood it is not changed For Christ is a Priest for ever after the Order of Melchisedeck so that from everlasting to everlasting the Priesthood in point of substance is one and the same for ever I might instance in the Sacraments of old under the Law and make it out that the summe and substance of them not only remain the same but are more lively held forth in those two Sacraments that Christ hath instituted and left to continue in his Church to his second coming 1 Cor. 11.26 Mat. 28.19 20. And what is held forth in the Gospel Israel had under the Law though more obscurely held forth Yet they did all eat the same spiritual meat and did all drink of the same spiritual drink for they drank of that spiritual Rock that followed them which Rock is Christ 1 Cor. 10.2 3 4. And Christ saith of Abraham That he rejoyced to see Christs day he saw it and was glad Joh. 8.56 But you say further the Commandement is disanulled I shall say so too if you mean the rigor and curse of it in relation to the Covenant of Works so as that it is not now Do this and live in the same circumstantial manner as it was under the Law but the equity summe and substance remains to this day viz. In manifesting our obedience to the Gospel of Christ as before to the Law of God not as I said even now in the same circumstantial manner but in another equivalent to it viz. in repentance faith love and new obedience without which no salvation and in truth when I seriously consider the Law and Gospel I find the Law to be nothing else but Gospel foretold and the Gospel nothing else but the Law fulfilled where lyes now the disanulling of the Commandement except in the sence before mentioned for as to the total annihilating disanulling or destroying the Law our Saviour disclaims it in his own words I came not to destroy but to fulfil the Law Matth 5.17 And the Apostle Paul having spoken largely to these forementioned distinctions lest any should as you seem to do mistake him and from his own words utterly abrogate and make void and useless the Law he saith in plain words Do wee then destroy the Law God forbid we rather establish the Law Rom. 3.31 And in truth I find our blessed Lord and Saviour so far from destroying the moral Law that he rather sets a sharper edge upon it and makes it of greater force and more binding in reference to the strict observance of it for saith he It hath been said of old Matth. 5.27.28 thou shalt not commit adultery but I say unto you he that shall look upon a woman so as to lust after her hath committed adultery with her already in his heart And whereas Moses suffered the putting away of wives upon dislikes and disagreements Christ tells us If any man put away his wife for any cause save for the cause and in the case of Fornication hath broken the Law and he that shall marry her that is divorced committed Adultery Mat. 5.32 And though these things and others of the like nature were not so expresly set down in the Moral Law yet they were fully included in the Commandement by all which we plainly see the harmony and agreement between Law and Gospel And thus having briefly yet plainly explained wherein the Law and Priesthood is changed and the Commandement disanulled I proceed to the great question in controversie viz. concerning the lawfulness or unlawfulness of giving and receiving Tythes and that as briefly and plainly as I can Now as we have seen the equity of the Law of God held forth in the Gospel in some cases so we may if we will see it held forth in this very case of Tythes 1 Cor. 9.14 Even so hath the Lord ordained That they that preach the Gospel should live of the Gospel I would gladly have any of you to shew me where and when this Ordination of God by the Apostle here cited was made manifest I know you could if you would but in regard you cast off the Law as useless I pray you see how you differ from the mind of the Apostle you need not to go far for this only cast your eye upon the 9. vers. of the forecited Chapter and you shall see It is written saith the Apostle in the Law of Moses and here at this 14. vers. Even so hath the Lord ordained as if the Spirit of God foreseeing such a generation of men as you are going about to rent and tear one part of the word of God from another he here joyns them in such an inseparable bond as the whole world is never able to unloose and not only so but draws all that is necessary to be received of us in point of comfortable maintenance of the Ministry into an intire doctrinal conclusion viz. That those that preach the Gospel should live of it is Gods own Ordinance and this he proves by Scripture from the 25. of Deut. 4. and having thus proved it by Scripture he argues it from several reasons drawn first from the equity of it vers. 7. Who goeth a warfare at any time at his own charges who planteth a vineyard and eateth not of the fruit thereof or who feedeth a flock and eateth not of the milk of the flock But further If we have sown unto you spiritual things is it a great matter if we reap your carnal things vers. 11. Again do we not know That they that Minister about holy things live of the things of the Temple and they that wait at the Altar are partakers with the Altar vers. 13. But you may perhaps say This was so in the time of the Law but ought it so to be now yea saith the Apostle Even so hath the Lord ordained that they that preach the Gospel should live of the