the justice of God upon his soule in such a measute as hath made all his bones to quake let him not judge those who have been so dealt withall for before any soule be truely brought to live in the power of the life of God he shall undoubtedly passe through the justice of God in such a measure as shall make both his bones and all his faire prosession quake and though the Author have not knowne this by experience yet I marvaile that such a one as he who cryeth up Scripture so high as to make it no lesse then God himseife as shall be shewed afterwards should be so unacquainted with Gods dealing with some of his people in former time For sure if he had lived in those dayes he would have called Moses a Quaker and that his trembling proceeded from the Devill when the appearance of the Majesty of God in the terrible giving out of the Law was manifested to him Heb. 12. 21. And sure he would have said that Ezekiel was a Quaker and his trembling was of the Devill when he eate his bread with quaking Ezek. 12. 18. And of Daniel and those with him would he have said the same when the Majesty of God was manifested to to them Dan. 10. 7. And if this Author had been beside the Campe of the Israelites before the giving out of the Law he might have seen Quakers great store Exod. 19. 16. And if he had lived in Ezraes time he might have seen Quakers enough Ezra 9. 4. What would this Author have said if he had seen Habakkuk tremble at the appearance of the Majesty of God Hab. 3. 16. What doth this Author thinke of Mary James and Salome who trembled at the rising of Jesus Marke 16. 8. Or of David when his Flesh trembled for the feare of God Psal. 119. 120. And of Foelix who trembled at the words of Paul A s 24. 25. And of Job who trembled at Gods dealing with him Job 4. 14. 21. 6. And is not trembling an evident symptome of the soules undergoing the wrath of God for sinne as may be seen in Esay 51. 17. 22. Was not Ephraim exalted when he spake trembling Hos. 13. 1. What was Paul when he was converted to the Truth Acts 9. 6. From what spirit came the Jaylours trembling when he fell at the feet of the Apostles Is quaking such a strange thing and of such an evill nature when the Apostle commanded the People to worke out their Salvation with feare and trembling Phil. 2. 12. It were too tedious to rehearse all presidents in Scripture which is of like nature which beareth witnesse of the truth of quaking but this Author layeth not to heart what People the Scripture saith should arise in the last time such as should be false accusers and mockers at the workings of God But I would have this Author and all other of his Fellow Formalists to consider the Word of the Lord spoken by Esay in the 66. Chapter for there are you all Pictured out and spoken to And so are the poore despised People also whom you call Quakers I will not rehearse the words but wiâ—â— you and all other accusers and mockers to reade the same and the Lord give you the true understanding of it and I wish that that Author may be better informed in his judgement concerning the workings of God in his creatures and I wish him to Pray that his lyes and the evill thought of his heart may be pardoned Further this Author saith That these People are possessed with an aussere Devill because they take no more of the creatures then will serve necessity And in opposition to them he is speaking of a People called Raunters who exceedeth in these things but as for such I have nothing to say for what they doe cxcept God let such a People rise to be aâ— signes of the pride and rich deckings of the Harlot in those and by those who have a Forme of godlinesse and yet live not in the power of God But as for these whom he calleth Quakers my spirit is led out to justifie them in what they doe as concerning the bringing downe their pride of heart and mortifying the sences but such worke as this is not tollerable amongst Formalists who can have the liberty to feed their sences and uphold their pride and keep reputation amongst men and runne after profit as greedily as any in the world nay is not almost all knavery in the world masked with a Forme of Religion in these dayes Formes of Religion is the fashion of the times and now adayes Priests and witty men and Taylors is all hard put to it the one to invent the finest Forme and the other to invent new Fashion of Apparell for these Formalists to weare And when God is pleased to raise up a People of his owne accord to forsake the folly of these things and to cry out against the evill in these things O how doth the Harlot in the Formalist begin to stir her selfe and by all meanes possible seeke to scandalize or root out such people as would have her skirts turned over her Face that her nakednesse and naughtinesse might appeare But this is no strange thing to me for it hath alwayes been the fashion of the Sonns of the Bond-woman to persecute the Free-borne Sons and I make no doubt but if Christ and John Baptist were both in Person among us but that the one would be called a friend of the Publicans and the other that he had to doe with a Devill For wheresoever there is a Forme of godlinesse and the power awanting these people cannot chuse but be the enemies of God and the greatest opposers of his Worke when he Worketh or bringeth any thing to passe contrary to the order they have limited foâ— him The Author in his proceeding takes it for a strange delution that these People live above Ordinances and that they should have a light in them equall to Scripture and that that light should be the holy Ghost and that they need not Scripture to be taught by because the same is fulfilled in them and what they speake or write is equall to Scripture And then bringeth in a saying of Christs to admonish People to take heed of such light the which he applyeth as truely as quaking and trembling comes by the Devill the which is cleerely confuted before As to the first of these viz. That People should be led to live above Ordinances I would know of the Author what Ordinances he meaneth of whether the Ordinance of God or the Ordinances of men and I would have him to know what an Ordinance is and for what end Ordinances was ordained and I would have him to know a difference between an Ordinance of God and that which is but the Ordinance of men but I feare he cannot as yet see a difference between them and therefore maketh a humble jumble of both together But for the clearing of the same I would
hope the Author will not deny the truth of these Scriptures and if these promises be fulfilled in any man what need hath such of Scripture reaching without them when they have received the same spirit within them by which all true Scripture was written and how much is the words proceeding from that spirit inferiour to Scripture except the holy Ghost have changed its nature and be not what it was formerly for it is not time and persons that make mens words differ or not be in equallity to the word in Scripture but the spirit from whence they flow And doth not all ordinances point out or leade to that very end that God and Man should be united in one spirit that he that sanctifieth and they who are sanctified may be one And if any soule be so made one with God who dare deny but all true Scripture is fulfilled in them and that such soules have no need of any to teach them because that anointing which they have received is able to teach them all things 1 Iohn 2. 27. But I say no more to that because the truth of what they say herein is so largely amplified in Scripture except it be to poore blind iddeots whose envy against others have shut their eyes from seeing and their hearts from understanding the Truth of Scripture The Author of that Discourse proceedeth still in questioning the light which is in these people and amongst the rest of his scandals east upon them would make people beleeve that these people deny the Scriptures the which is a most false aspersion for there is not a people in England that is more conformable to the very outward requiring of Scripture then these people and that light within them doth leade them and causeth them to act according to what the Scripture requireth in the practicall part thereof in their obedience to which their very outward practice doth condemne all men in the Land both religious and irreligious for they follow the words of our Saviour where he saith Take no thought for to morrow And having Food and Rayment therewith be content c. Mat. 6. 26. 27. And in mortifying their Sences and Members they follow the command of the Apostle to divers of the people he taught which Rule he followed himselfe 1 Cor. 9. 27. and yet this Author saith They are possessed with an austere Devill and denyes Scripture for so doing but let but a wise man judge whether those who pretend Scripture and talke of Scripture or those that practice Scripture deny it most for every one that cryeth up Scripture with their Tongue are not those that confesse Scripture but those are they that truely confesse it that in their practice is conformable to it for every one shall not enter into Heaven for talking of Scripture and making discourses of God out of Scripture nor that sayeth Lord Lord but they that doe the Will of the Father But it is no marvaile to me if these people be so cryed out against with all people for their very outward life is a Witnesse against all sorts both Formalists and others For there is no difference between the Formalists and men who are not conformed for both are alike for pride and sensuality and for the love of the world and for reputation amongst men all of them having hearts alike in the worship of the god of the World onely the Formalists differ from the other in their head by which they are carryed beyond the other into a faire seeming Forme in which they worship God according to their good-thinking but yet their Forme will admit their hearts to worship the gods of the Heathen I may speak it with sadnesse of heart seeing the truth hereof so clearely and cannot deny but all Formalists and unconformed are but hornes springing out of the same head of the Beast which John saw in his Revelation Further the light that is in these people is not at all contrary to what the Scripture holdeth out in the Mystery but the same being truely fulfilled in them they are made able to witnesse the truth in the Scripture and no other way can any soule be a true witnesse of the truth of Scripture but by having the same truely fulfilled in them for all other are but false witnesses and speaketh but of it from what they have heard or received from others and these people is made able by the light which is in them to witnesse the truth of the love of God made knowne to their soules and of other of Gods dealing with them and will not vary from Scripture but owne it and take it to witnesse the truth of what they doe declare to others And I am sure that many of the Priests in England can witnesse the truth of what I say if their malice would but let them for the time hath been and not long since that some of the Priests made tryall of them thinking to confute them and make them appeare as erronious but it proved the contrary way for not long had they dissoursed with them but the Priests was strucken dumbe before them and had not a word to say but was forced to fly like beaten Cockes in so much that the very vulgar people shouted at the beaten Priests and some did averre that they conceived that no fewer then an hundred soules was convinced of the truth at that time And yet these beaten Priests deviseth all wayes possible to root out these people but they are but like the people with whom Steven conversed who was not able to resist the spirit he spake from yet they stoned him to death Acts 7. â—7 c. The Author of that Discourse proceedeth about the exhaltation of Scripture and sayes whatsoever is essentiall to God the same is appropriated to Scripture the which saying if well considered is no lesse then blasphemy Whether was it God or the Scripture that Created the World and all other things Or whether was it Scripture or Christ that suffered for the sinne of man or whether is it Scripture or Christ that reconcileth God to man or whether is it Scripture or God that maketh the Winde blow where it listeth and the Raine to fall in its appointed season c. If that be true which he saith why is not every one sanctified and made holy that Heareth or Readeth Scripture Alas when men have no other light but the light of reason to beare witnesse to the truth of Scripture what soule mistakes doe they light on in medling with Scripture for as some being led by their wilde wandering wit make lesse of the Scripture then it is so this Author is carried by that light to make more of the Scripture then it is and to make good what he affirmeth he quoteth Gal. 3. 8. where the Apostle is speaking of things in the dayes of Abraham which was before any Scripture was Written and because the Apostle sayes The Scripture foreseeiâ—g such things therefore it is like God who fore-seeth
all things But I would have the Author and all others to understand themselves better and then they shall understand Scripture better I would know of the Author what Scripture it was that the Apostle meaneth of when the Scripture which we have at this day was not written many a yeare after the time of Abraham but if the Author cannot tell I will declare to him what Scripture that was The Word Scripture is two-fold and to be understood in a two-fold sence the one Essencyall the other Declarative Now the Scripture Declarative is written in Paper by men and had a time for its beginning and so there is a time for it to end but the Scripture Essenciall hath its being in it selfe and is Eternall and shall have no end and this Scriture is the true Essenciall Word of God or his Sonne Christ by whom all things were Created and this Word was in the beginning and this Word was God and nothing was made or brought to passe but by this Word John 1. 1. 2. and this Word was the Wisedome of God by which he spoke and acted and fore-seeth things to come and it was this Word or Scripture that fore-saw by which God fore-told Abraham things to come and this Word or Scripture and God is all one And the Apostle who knew the truth hereof divers times useth the Word Scripture for the Word God when he is speaking of Gods fore-seeing speaking or acting as may plainely appeare where he saith The Scripture hath concluded all under unbeleife Gal. 3. 22. the which act the Scripture Declarative never could doe but the Scripture or Word Essenciall which is God the truth of which is cleared by the same Apostle speaking of the same subject where he saith That God had concluded all under unbeleife c. Rom. 11. 32. And further in speaking of what the Scripture said to Pharaoh Even for this purpose have I raysed thee up c Rom. 9. 17. which saying was not spoken to Pharaoh nor which worke was wrought upon him by the Scripture Declarative but by the Scripture or Word Essentiall which was God himselfe as may be seen in Exodus 9. 16. where it was plainly held out that it was God that spake these words and wrought that worke upon Pharaoh Now I would have that Author and all other to understand the true distinction between the Scripture or Word Essentiall and the Scripture or word Declarative for if they doe not it is possible they will adde to the one and diminish the other and then let them take heed of the curse that John speaketh of at the end of the Revelation But the Author goeth on in his Discourse in his blindnesse and all along attributeth that to the word Declarative which is the proper worke of the word Essenciall and so brings to prove what he â—aies the saying of the Apostle in Heb. 4. 12. where it is said The Word of God is quicke and powerfull and sharper then any two edged Sword c. the which he falsly applyeth to the Scripture Declarative which in it selfe is as dead as a stone except the Essenciall word first move in the heart of man otherwise how is it that all mens thoughts and intents is not discovered by Hearing or Reading it but what the Apostle speaketh there is the very worke of the Essenciall word or God himselfe as the following verse of the same Chapter will truely witnesse where the Apostle doth more illustrate and lay open the property of the Essenciall word and saith Neither is there any creature that is not manifested in his sight but all things are naked and layd open before the eyes of him with whom we have to doe And doth not God plainely declare by the Prophet That it is he himselfe that searcheth the heart and tryeth the reines Jer. 17. 9. 10. O what blindnesse is amongst men yea amongst Professors also that they cannot see nor be made beleeve what is the word of God but in their blindnesse taketh the Scripture Declarative for the word of God for which they have neither example nor command in that Scripture they doe so much Idolize but onely as they have received that word by Tradition from their fore-Fathers who was blinded in their understanding and could not know any other word of God and so gave that name to the Scriptures because they were not acquainted with the Essenciall word within them therefore their wit carryed them to Scripture without them and finding some saying in it which suited with their reason as such sayings as these They spake the Word of God with boldnesse Acts 4 31. But the Word of God grew and multiplyed Acts 12. 24. Not handling the Word of God deceitfully Rom. 4. 2. Take the Word of God which is the Sword of the Spirit Ephes. 6. 17. It is sanctified by the Word of God and Prayer 1 Tim. 4. 5. and divers other speaking in Scripture to that purpose which all of them is the proper effects of the Eternall Word the Sonne of God the which but few of our wise learned Rabbies have knowne and therefore have they understood that these sayings which held out the property of the Eternall with its effects to be the property of the Scripture and its effects But when our Saviour who was the Word it selfe had occasion to use Scripture he gave no such title to Scripture but said It is Written in such a Booke or Is it not Written in your Law John 10. 34. And when the Apostles had occasion to speake out of the Scripture did they not follow the same rules And when the Apostle Peter would pronounce the Scripture by another name he calleth it A sure Word of Prophesie But this epithite the Word of God was not at all given to it untill the Eternall Word was hid and man wanted the life and power thereof within him and then his wit found the Word of God without him and to these dayes our wise Rabbies understand it so and makes Fooles beleeve that what they say is true and under this pretence they take to themselves the name of the Ministers of God and that which they Preach is the Word of God when as they know not what the word of God is but what they gather out of the Scriptures which is nothing else but a Declaration of the word of God without a man but as for that which is the Word it selfe the which should live in them and they in it and what that word spake in them to declare to others alas they know not what it meaneth but busyeth themselves to persecute and scandalize these in whom the Essenciall word liveth and they in it And that Author being of the Disciples of thefe Rabbies doth play his part on their side and in his Discourse runns himselfe stone blinde about advancing Ordinances and Scripture to that end for which they were never intended but if the blind leade the blind they had best take heed of
the truth is those be the greatest enemies of God and his Truth that possible can be and the greatest deceivers in the world and an hypocrite is not to be found anywhere but in a faire seeming Forme And where the Authour of the Discourse concerning the Quakers is speaking of Atheists and Apostates it will be found that the greatest Atheists in the world is where there is a God most confessed with the Tongue and yet the heart walks contrary to the Tongue It is not the confessing and acknowledging of a God with the Mouth that frees men from Atheisme no no the greatest Atheisme is in the Heart and there it is and it mattereth not what any talke of God or of Religion or of fantasticke in coms of Christ into the soule so long as men have not found out an Atheisme in his owne Heart and out of that be brought to have the true Knowledge of a God that God which men come to know no other way but by Scripture relation will but prove a phanta sticke god for the fancy of Formalists shapeth him out in so many severall fashions that ost-times they fall out amongst themselves about the fashion of their relative god but when they can agree about the fashion of their god found out in Scripture then doe they busie themselves to patch up a faire seeming Forme and therein they worship their God with hand and foot tongue and eye and all the rest of the members at sometime But yet I would know where the Heart is and what is the god thereof I much feare that its god is a creature not much unlike the gods of the Heathen in the time of the Jews who was made of gold silver wood and stone Let but the Saint likest Formalist in England minde the truth of this and I beleeve he shall finde that such god are the gods of his heart let him or them but well consider and ponder but one day to mind seriously the wayes and out-goings of their heart and they will finde that a creature of some kinde is the god thereof and whatsoever they shall finde the heart to be led out to take it for granted that its god For our Saviour saith Where your treasure is there is your heart and no man can any way know his owne heart but by its thoughts inelinations desires and intents c. which be the effects thereof And if the creature have the thoughts cares feares loves and desires that is its god for sure and look what god the heart confesseth and worshippeth and liveth in that god shall be the help of man or else his destroyer It is no hard matter for men to conforme to any kinde of Kirke-fellowship and in the same to talke of God and walke in the literall obedience of that Forme â—â— what Scripture requireth and yet for all that deny the God of Truth with their heart let but the Author of that Discourse look well about him or rather to within himselfe and he need not goe farre to finde Atheisme and Athests to purpose But where he is speaking os Apostates I would have him to know that none can justly be so called except they have been first made partakers of the Truth and love of God and from that have turned away to love the world but man cannot be an Apostate in turning from one Forme to another neither if a man turne himselfe out of all Formes for it is not the falling from Formes that make an Apostate but a falling from the Truth and love of God that maketh man an Apostate and a man cannot fall from or turne from that he never was possessed of and if any have been made partakers of the love of God and yet have turned therefrom and so become an Apostate yet such a one must be saved or else that Author must race out many Scriptures or else learne to understand them otherwise then they be understood amongst Formalists For they say Whom God once loveth he loveth him to the end and if the Author doe not befoole his own judgement and the judgements of his Fellowes he cannot gaine-say it but that Apostates must goe to Heaven But I beleeve the Author must goe to some other then himselfe and to others then those amongst whom he hath his Fellowship to seeke out Apostates for I assure him he is none himselfe and I beleeve they are very scarce where he liveth I much doubt that neither himselfe nor his Fellow-worshippers as yet have been true partakers of Truth and then it is impossible for him or them to fall from or turne from the thing they never had so I will cleare both the Author and his Fellowes of the sinne of Apostacy But what better are they that beleeve a Lye in stead of Truth then those who have known the Truth and yet turned from it Seeing the Author hath taken paines to quote Scriptures and time to apply these Scriptures for the aspercing of a people more simple then himselfe or any of his Fellowship I would wish him to have a care that he be not like those that as yet have the Beame in their eye whereby they be blinded in beholding of themselves and so can quickly condemne others and yet justifie themselves But I say Happy is he that is not condemned in the things he alloweth It s true the Scripture speaketh of such Deceivers as should come and in the time of the Apostles began such Deceivers to arise but after their death they much more increased till at last the truth it selfe was over-shaddowed and in all Generations since that time untill these dayes the truth as may be said hath layd under Clods of Earth but now when it beginneth to shut up it selfe and begin to spring how wonderfull madd is the Foxes Beares and Lyons Wolves and Owles Dogs and Swine at the very appearance of it but it mattereth not for all their madnesse for a Stone cut out of the Mountaine without Hands shall dash in pieces all the faire Images of Humane Worship and a North Winde with a Tempest shall arise and rent asunder the Harlots Robes for the Lord himselfe will bring the same to passe For he hath said that in the last dayes He will powre out his Spirit upon all Flesh c. And in the last dayes the Mountaine of the Lord shall be established upon the top of the Mountaines c. When this commeth to passe as sure it will then let all blind Priests and good-thinking Formalists look to themselves for the day of their visitation is at hand But to proceed I come to the Authors words in his Discourse where he singleth out two sorts of People to be the objects of his applyed Scriptures and especially the one of these be the very subject of his Discourse and these he calleth Quakers which saies he is either counterfeit or comes from the power of the Devill c. If this Author himselfe have not undergone the powring out of
by mans own industry which seemingly may be of God the light which is in Reason though never so much augmented by mans industry in Reading Hearing Studying or examination cannot finde out the darkenesse of it selfe yet man in that light may walke very zealously and yet therein be the greatest enemy that God hath in the world and doe more mischiefe against Christ and the Truth then those who have no illumination at all neither act any thing in obedience to such light Witnesse the Apostle Paul who from the obedience to such light Persecuted the Saints And many of the Scribes and Pharisees who upon the same account put Christ to death Yea from the time that God hath been pleased to come neer the sonns of men by the 〈◊〉 of his Sonne in Flesh hath this ignorant zeale manifested it selfe and the Prophesie of Christ hath been in fulfilling till now and as yet is not out of date nor shall be so long as men is hide-bound under Formes which is the creatures owne actings nor so long as men is heart bound to any created thing whatsoever so long as these have residence in men the men who is inveigled in them shall alwayes be enemies of the Truth when or wheresoever the same becommeth truely to be manifest and yet none shall be greater pretenders of Truth noâ— greater contenders for Truth then those who be the greatest opposites thereof And he that was the Truth it selfe beareth witnesse hereof in his Prophesie where he saith The time shall come that those that Kill you shall thinke they doe God service John 6. 2. But some may say at this day there is no Persecuting of men for their judgement in matter of Worship seeing that Liberty of Conscience is countenanced by the present Authority To which I say there is a Persecution and Killing in a two-fold manner The one being acted by the Ignorant zeale of Papists Prelacians and Presbyterians and that Persecution was acted upon the bodies and states of men who would not Worship God in their way but that I confesse is much abated But the second Persecution or Killing is yet untaken away but is in as full force and vigour as ever and that is the Persecution of the Tongue and Hand both being set on worke by the ignorant zeale of the hellish fire that is in the heart from which burning flame the Tongue is made to utter scandelizings and calumnious speeches against such persons as God doth marvailously make his truth to appeare in their soules because such soules is not made partakers of the truth under their good thinking rules and faire seeming Formes and from the zeale of that fire their hands is set on worke to write ridiculous Pamphlets in villifying the names and actions and intentions and manifestations of such persons as have had a clearer sight of the truth and fuller possession of the same yea and live more in the power thereof then any person who is so glewed and hinde-bound to any Forme though never so seeming holy in the same And I wish that the Author of that Pamphlet called the Discourse concerning the Quakers be not one of these good thinking Proselytes who thinketh they have God hard tyed to them in the chaines of a faire-seeming Forme and through that great light he may imagine himselfe to have may become captived under a judgement whose gates may prove as narrow as the eye of a Needle and then it is no marvaile to me to see or heare such persons throw durt in the face of God or in the face of any in whom God doth more abundantly manifest himselfe to then he hath done to them Yet however I will understand the Author of that Discourse in the better sence and will not say that he hath put out that Pamphlet by the power of the ground of the evill that is in his will but rather say and make it good to that he hath put it out from or by the power of the evill in his reason and these sins may happily be pardoned before these which ariseth out of the evill ground in the will for the Apostle Paul himselfe was received to mercy in as much as what he had done he did it in ignorance But now I proceed to what is intended The Authour beginneth his discourse with interpreting the words of such Scriptures as shew what great deceivers shall be in the last dayes and doth make his applications according as his good thinking inspireth him in the understanding of thâ—se Scriptures quoted by him but that spirit that is his guide herein I beleeve will not let him make the application of these Scriptures to himselfe nor any of his order but if judgement were but layd to the lyne and righteousnesse to the plummet and that the tempest of hayle had but swept away the lying refuge and if he would but weigh his own heart in the ballance of the Sanctuary I make no doubt but he might have made a truer application neerer home for who is the greatest deceivers in the world but such as have a faire seeming Forme of godlinesse and yet live not in the power of God himselfe and these are the greatest hypocrites amongst men for amongst such the white-devill hath his habitation and the well-favoured harlot hath her bed of whoredome most daintily decked whereon her lovers and she take their fill of pleasure O how well and subtilly doth she work when once she getteth her selfe covered over with the habit of Saint-like walkings in the outward form of a litterall Religion which seems to be the worship of God because of its newnesse and well regulated according as good-thinking hath invented carrying men into Scripture without them and yet unacquainted with the Scripture of truth which is within them And from hence it is that the mother of harlots becommeth well decked and bravely mounted upon her searlet-coloured beast and drunke with the blood of the saints let all Formalists in England of what Forme soever Brotherhood or Kirk-fellowship though their Forme may be the best in all the world and come to the very point of example and command of Scripture in its outward requirings take heed for though they may blesse themselves in a fools Paradise and think because they have got at a great distance from the Pope and his fictions therefore they be sure that they have nothing to doe with the Mother of Harlots nor she with them yet they are but cheated for she cannot delight her selfe nor be more secure then where Formes is in fashion For where there is not a Forme this Harlot may be entertained but yet not with such suptuousnesse as in a faire seeming Forme for where there is no Forme she is forced to goe on Foot but in a Forme she becommeth well-mounted Our Saviour knew the truth of this which made him pronounce so many woes against the Formalists in his daies and told them it should be more tollerable for Sodom then for them for
give to the stronger such as was suteable for them And while the People was so contending about Orders and Ordinances the Apostle judged them but as carnall and was but to be fed with Childrens meate 1 Cor. 3. 1. 2. 3. and while they were to be fed with such food they were not in a capacity of living of any other thing and such were these who could not see beyond the Ordinances which was but the first Principals of Religion Heb. 5. 12. And who dare say that the Apostle was led with a false light when he seemed to slight Gospel-Ordinances and leave them as low things being but as the Alphabet of Christians and so reach out to higher even to that which is the substance of all things wherein perfection was to be attained Phil. 3. 13. 15. for though the Apostle had to doe with Children in his time yet he had to doe with men who was more excellent and was not in bondage to weake and beggarly rudyments nor lived upon shaddowes nor was fed with Childrens meate of Ordinances or busying themselves with the Principles of Religion but was men of full age who through the great mortification and selfe-denyall was brought to understand what was good and what was evill and would not take things for good because they seemed to be so Heb. 5. 13. And amongst such the Apostle could be understood when he spoke of the mystery of the Wisedome of God 1 Corinthians 2. 6. and these were of like spirit with him led out and beyond or above Ordinances Laws and inferiour Rules and aymed at nothing but the price of the high calling and the attaining to the Resurrection of the Dead and to him there was but one Rule to walke by and that was the Rule of the Crosse of Christ by which the world became Crucified to him and he to it and those that were perfect and aymed at perfection was to walke by the same Rule Phil. 3. 15. But now perfection is cryed downe and a man may almost as well speake blasphemy as speake of perfection and any rule or ordinance is highly esteemed buâ— the chiefe Ordinance and the rule and imitation of that Ordinance viz. the Crosse of Christ Nay the very appearance of this scareth all men in a Forme or out of a Forme For this rule of the Crosse is that which will try all hypocrites in the world for they are not able to abide it for it destroyeth all faire seeming holinesse and all worldly mindednesse and all pleasure prayse and reputation and therefore no marvaile if there be so few who dare take up that Crosse and walke by that Rule and that those who have closed with it should be the reproach of all men The Apostle himselfe was not a little troubled with Professors who was the very Enemies of the Crosse of Christ and with weeping Teares tould his beloved Hearers that sad story but if he were alive in these dayes he might have weeping enough for such Professors as are the enemies of the Crosse of Christ whose God is their belly who glory in that which should be their shame who minde earthly things Phil. 3. 17. And I make no doubt if the Apostle Paul and those to whom he spake the Mystery of the Wisedom of God unto were amongst us but that these Professors who pretend ordinances so much and yet in these ordinances the very Enemies of the Crosse would call them deluded men and carryed away by a false light But I hope the Author will know hereafter what it is to live under ordinances and what life that is that is led above ordinances But I am somewhat affraid that the Author is somewhat mistaken about the ordinances of God and that he taketh the ordinances of men for the ordinances of God but at present I will not stand upon defining every ordinance whether it be of God or Man but one onely and by that let him and all other judge the rest I doubt he takes the Priests of these times for Gods Ministers and so may call them an ordinance of God nay and amongst Fools they are accounted one of the chiefe ordinances and so they call themselves but if the Author thinks so he is mistaken and so are all other that take them so for they are none of the ordinances of God for he never sent them neither have they any Commission from him but they are an ordinance of men and by men were they sent out and of men have they learned their Ministery and of men they have their Commission and for gaine it is they seek and for prosit it is they Preach and runne as greedily after it as the hungry dog doth after his prey and if hire were but taken away from them all the world might see who ordained them and these have been the greatest enemies of the Crosse of Christ in all the world and by them hath the eyes of men been blinded from the true beholding of the Truth but let but the Free borne Sonns have patience a while and they shall see that brought to passe which all the Preaching Praying Consultations and Petitions of all the Priests in England shall not be able to turne away their feare is upon them already and their fall is not farre off for God hath born fourteen hundred yeares with them but his patience is well-nigh at a period their guilt beginneth to stir and their feare is such that they thinke every bush is a boggle this is truely apparant amongst them â—or the very name of these simple despised people called Quakers doth scare them and make them runne together as so many Wolves which is scared by the bark of a dog and all their Consultations is how to get these poore people destroyed for their heart tells them if these increase their Kingdom will be destroyed but of that no more at present The Author of that Discourse taketh it in high disdaine that these people should say they have a light in them equall to Scripture and that that light should be the holy Ghost and so need not Scripture because the same is fulfilled in them c. If this Author had but taken good notice of the Scripture he need not have slighted these sayings for in saying so they doe not vary from the truth of God declared in Scripture nor from the promise of Christ made out to those that are his followers as may plainely appeare in these sayings When the spirit of truth is come he will guide you into all truth c. John 16. 13. and further his promise was that when he was departed He would send the Comforter even the spirit of truth which proceeded from the Father which should testifie of him John 15. 26. And moreover our Saviour saith againe When the Comforter which is the holy Ghost is come whom the Father will send in my name he shall teach you all truth and bring all things to your remembrance c. John 14. 26. I
ditches It would be too tedious and draw out too long a Volume to answer that Author in every perticular of his blind Discourse therefore I will passe by many things the which if time would have permitted I would have answered in order but what I have said already though in briefe will satisfie the wise and for the foolish there is too much said already for beate him in a morter and his folly will not depart from him But before I conclude I cannot chuse but take notice of somewhat more he sayes concerning these People called Quakers where he telling of comming to these People in the power and evidence of Gods Word and tels them of admiring Christ holy walking with God subjection to Ordinances Baptisme Kirkefellowship c. and they will tell you or as he saith that uncleane spirit in them will cry out and witnesse against you that you be but yet in the spirit of the world and under the power of carnall reason c. It s true they will do so to some people and wise men cannot but admire to see such a spirit of discerning in many of these people for an hypocrite can hardly beguile them though he may come with never so faire pretences to try them and let an hyhocrite arme himselfe as strongly with the Scripture and his worship of God in Ordinances as possibly he can and that light or eternall word in them will finde them out and discover these to the very bottome And I know for a truth that no hypocrite is able to stand before them and I beleeve an hypocrite that once hath had discourse with them dare not appeare before them the second time and indeed they may the easilier discerne an hypocrite when they themselves are delivered from that great evill the which no doubt but many of them had in them while they were in their pretended close walking with God and in their admirings of a Christ without them and hide-bound under a faire seeming Forme and the truth is while men live in such a condition they are not able to see how the Harlot is decked in them And this Author seemeth to take it for a strange and delusive saying That the people should say that they pray alwayes and that they have the Baptisme of Fire and that they eate the Flesh and Blood of Christ continually c. Indeed I doe not marvaile at the Author for thinking so for I beleeve he little knoweth or is acquainted with the mystery of these things for I doubt he is too busie about these things without him so that he is but little acquainted with the mystery of these things within him But at one thing I marvaile in the Author that he worshipping and idolizing the Scripture so much and yet should be unacquainted with what is written in it or otherwise why is it that the Scripture that he maketh no lesse then God should not reueale the truth of these sayings to him for if he doe but remember the Scripture it commands us to Pray alwayes but no command in it for set times and set Formes of Prayer And for the Baptisme with Fire it was the Promise of Christ and was fore-told by John Baptist Mat. 3. 11. And for eating and drinking the Body and Blood of Christ continually that soule that doth not so is in the captivity of death and hath no life in it and there is no abiding or living in the word of God or Christ but by eating his Flesh and drinking his Blood after that manner for he that eateth his Flesh and drinketh his Blood in this manner abideth in Christ and Christ in him John 6. 56. It is not the outward act of Baptisme or the Bread and Wine eating and drinking that makes a Christian or bringeth the soule to live in Christ and Christ in it no no these are typpicall things under this dispensation in which we live and they hold it out in the mystery the dying with Christ and the living with Christ For as in the time of the Law there was severall Ceremonies which poynted at the appearing of Christ in the Flesh so when he was in the Flesh he left types of another nature and these pointed at Christs appearing in spirit and as the types under the Law ended when Christ appeared in the Flesh so the types under the Gospel end when Christ appeareth in the spirit But none will beleeve the great Mystery herein but such as have found the same truely fulfilled in them and yet those who have attained this Mystery and speaketh thereof to the world or to the out side religious shall be accounted no lesse then Blasphemers because this crosseth their humane wisedome by which they understand God and his way and many of those people is able to make good the truth of this Mystery in them and witnesse the same by Scripture to yea and some of them will witnesse the same by signes and wonders to if they be put to it And yet this Author doth falsly accuse these people saying That they can give no Scripture account for what they hold out and doth falsly say That they deny Scripture when no people in the world doth answer the Scripture in its requiring more then they Other false accusations I omit because time will not give way to answer them for as he saith The mary absurd ridiculous practises of these Fantastickes as he calls them would be too much to relate so I say to answer all his false accusations would be too tedious But as he goes on in his discourse he lighteth on a great hole in their Coate as he thinketh viz. That they will not put off their Hats to any no not to a Magistrate and where doth this Author finde in Scripture any command for so doing but if he minde Scripture well he shall finde something to the contrary and that was a command of our Saviours who bad his Disciples That they should salute no man by the way Luke 10. 4. and for a Magistrate or other men in Authority what are they more then other men for if they would but well consider the originall root of Authority they shall finde that they have no just cause to look for more respect then other men for if sin had not bin brought out in the world one man had not ruled over another And the Scripture saith the Devill brought sinne into the world and sinne brought out Lawes and Lawes brought out Authority but as for Magistrates and men in Authority that are good men these looke but for little honour of men though there be an honour that is due to such but that honour consisteth not in putting off Hats to them for if it had the Scripture would have commanded such honour in some place of it Likewise that Author findeth other great defects amongst these people because they will not call men Rabbies and Sirs and because they speake and write men Thou and Thee I would know of the