Rusticus ad academicos in exercitationibus expostulatoriis, apologeticis quatuor The rustick's alarm to the rabbies, or, The country correcting the university and clergy, and ... contesting for the truth ... : in four apologeticall and expostulatory exercitations : wherein is contained, as well a general account to all enquirers, as a general answer to all opposers of the most truly catholike and most truly Christ-like Chistians [sic] called Quakers, and of the true divinity of their doctrine : by way of entire entercourse held in special with four of the clergies chieftanes, viz, John Owen ... Tho. Danson ... John Tombes ... Rich. Baxter ... by Samuel Fisher ...

TO THE READER.

TO premise nothing at all to such a Bulk, as seems to promise by its Great Quantity to have something of weight, worth, or Good Quality in it, were to erect a spatious City with no Gate into it, an extream on the other hand) well-nigh as absurd, as that of his, who, building the little City Mindus, is said to have made it's Gates bigger then the City.

To praefix a prolix Epistle to a large Book may prove as Cum∣bersome to a Conscientious, as 'tis Ridiculous to a Rationall Reader to make many long Proaemiums to a short one.

As therefore I shall forbear lashing out into any long or loud Pro∣clamations of what profit may accrue to an unprejudic'd Peruser of the following Fabrick (Vino vendibili non opus est Haederâ) So shall I (yet not for custom, but convenience) not altogether omit, in way of Initiation, or Introduction, to premise First, some words more generally to All sorts of Readers. 2dly, more particularly some to All plain Country People. 3dly, 2. or 3. words to All proud-Spirited Priests, and Scholastick Rabbies. 4thly, some few to the presen•• Powers of these poor Priest-ridden Brittish Nations.

If•• Then, as for the Book it self in the 4. parts thereof, which this relates to, Know All people that herein ye have the tall Acade∣micall Sons of Anak, to whom the Seed of Jacob seem but as Grashoppers, uncapable to grapple with their greatnesse, taken down, or that Great Goliah's head cut off with his own Sword, by the Power of God in the heart and hand of a despised Coun∣try

Stripling, who coming from following the Ewes great with young, and perceiving him in pride to disdain, and defy Gods Armies, in the name of the living God went forth to meet him in answer to his Arrogant challenge & with a Stone & Sling in his hand, brought down the uncircumcised Philistine to the ground.

For herein, By way of plain Reply to sundry Books of those four men aforesaid, viz. I. I. O's. Two English Treatises, which Treat (pretendedly) For, but (in very deed) Against the Scriptures, as to That very Authority, and Integrity of their Hebrew and Greek Texts, he pre∣tends to plead for; together with his third Tractacle of Latine Theses Pro Scripturis, Contra Fanaticos; in which not without a Legend of as loud Lyes of the Quakers, as Lewd Laughings, at the Lords Spirit and Light within, in opposition unto both he as vainly adventures to evince it, that the Scripture (Alias the outward Letter) is the True••t Light, the only most firm Foundation and perfect Rule of all saving belief, and holy Life, that it is in Esse both Reali and Cognoscibili, yea properly, as to Name and Thing, no lesse than the very Living word of the Living God. II. T.D's. Two Trifting Tractacles, Term'd 1. The Quakers Folly manifested, &c. 2. The Quakers Wisdom not from A∣bove, &c. occasioned Originally by 2. or 3. Publick Disputes at Sandwich, held with him and his Adherents, by three of them, viz. R. H. G. W. S. F. III. I. T's Nine Ser∣mons. Tru••t into one Treatise (untruly) Term'd, True Old Light Exalted, &c. and not only Back't, but Thrust out also by R. Baxter, in his Blind Zeal against that same unblinded People.

To which said Reply is Annexed an Appendicular Post∣script, Abridging into a closer compasse many of those Absurdities, Self-Contradictions, Confusions, Riddles and Rounds the Rabbies run into unawares, in their unwary wrestlings against the Quakers. And a Positive true Testimony, according to the Externall Letter, to the Internal and Eternal Light, both in Latine, wherein it was first written, and also in English, whereunto it is (for further service) Translated.

Herein I say is the Dimn••s of the Divines, and meer Humanity of the Doctrines of the Academicall Doctors discovered: Also the Q••a. with the Innocency of their cause cleared against the Insolency of the choicest Champions that contemn them, and the Divinity of their Doctrines vindicated from their cla∣mours, in the points hereunder specified, viz. Anti-Papism; Liberty of Conscience; Having the faith of God without re∣spect to the persons of men; Iustification by the righteousness of Christ alone; The Scripture, and what it is? as to Name and Thing; The Word of God, and what? as to Name and Thing; The Light of Christ in the conscience, as to its universality, and sufficiency, and bow It, and not the External Text, or Letter, is the only firm Foundation of the Churches Faith, the only true, Touch-stone of all Doctrines, the only Right Rule of all sa∣ving Beliefe and holy Life; The Infallible Spirits Infallible guidance of all that follow him, as their Guide at this very day; The generall Grace and Love of God in Christ to the whole World, & every Individual in it, and how it is Great, Univer∣sall, True and Unfained, notwithstanding (through each perish∣ings-man, own fault) very few in it are saved; Election and Reprobation, how it is of two Seeds only, absolutely, and of Persons, only conditionally, as born of, and growing up (re∣spectively) into the Image of those severall Seeds; Perfection, as to freedom from sinning in this life; And such other, for which We are as unjustly, as uncessantly Assaulted.

About which points, it's hard to say whether the Quakers Oppo∣nents do more Oppose them, or Abuse them (by misreporting them, as holding far otherwise then, they do, in those and other of their Tenets) to the World.

For when we declare against Persecution, and cruell forcing of all men to uniformity in meer outward formes of Religion (by which men, for fear, conforming to do, and to say they believe what they believe not to be truth, are more made hatefull Hypocrites, then faithfull Christians) and for Liberty of Conscience, as that without which Now no Government, in either Church or State, can ever stand long unshaken (those Powers being ever more feared (if not abhorred) then either lov'd, obey'd, or ho∣nour'd by the tenderest of their own people who touch, and under

penalties impose upon them, in that part (i.e. the conscience) which is 〈◊〉〈◊〉 tender, and in which being trod upon all people, when they can help themselves, will turn again, but those Iu••t ones, whose way it is, when they are kill'd, to make no resistance, Jam. 5.5. Then they tell people we are against all good Govern∣ment, and Authority, settled Ministry and good. Orders in the Church, and such like. Whereas and all good Government in States to Suppresse unrighteousness we own, and good Orders in the Church too, denying that only, which they call Order, who, meerly under that Name and Notion of Decency and Order, have fill'd the Nations (call'd Christian) with a numberless multitude of Ceremonies and Customes, which are Vain, and create nothing but Confusion: Also they tell people we do but barely insinuate that of non-persecution to be our principle, that we may be let alone till we grow numerous, and get outward Power into our own hands, that then we may rise, and cut throats, and by force and cruelty subject all people to our wayes.

T. D. (deducing it, as is seen in the book ensuing Thus from a certain Quakers drawing of his Sword, who had no Sword at all about him) The truth is (quoth he) the Qua. now declare their intentions to propagate their perswasions by the Sword.

Whereas we live in that Light which leads to that Love, which abhores all cruelty, and 'tis the dark places of the earth, in which themselves dwell, that are full of the habitations of cruelty: and (could we once be by others as candidly consirved and credited, as tis by us conscientiously and clearely decla∣red) so far are we from that pernitious principle of persecu∣ting (for conscience sake, though blinded) any men called Christians in any Nations, that (were it as 〈◊〉〈◊〉 in our hands to effect, as it is in our very hearts to wish the contrary) nor Jew, nor Turk, nor Pagan, much lesse Christian (so c••••••d) whether Pa∣pist, Prela••icall, Presbyterian, Independent, Baptist or any o∣ther (behaving themselves, as peaceably & subjectively, as we do, to all civil Laws in civil things) should ever be in the least mo∣le••ted (more then by words of love, whether smooth or sharp, to win them to the truth, th•••• their souls may be saved) in any meerly Spirituall, or Religious matter, but in all Ecclesiasticalls (so

far as 〈◊〉〈◊〉 consistent with, and not destructive to any other mens) have in their consciences (where Christ alone is King) truly, and fully, as much Liberty as our selves; even All people to walk every one in the Name of his God, as we in the Name, and Light of the Lord our God, from henceforth, even for ever.

And because we say some Truths, and teach some Do∣ctrines, which (to their misunderstanding minds only, wherein they wrest everything the wrong, and even the worst way they can, and as they sound it out in words of their own, which are none of ours) seem only to Savour of Popery, viz. Because we assert the Good Works of Christ in his Saints to be necessary to their justification, who cannot be justified by any, of their own; They not only charge us as joyning with Jesuits, and Pa∣pists, but oft-times also (as far as they dare in such a thing as they have no proof of) they down rightly pronounce us to be such. Whereas how neere of Kin they are in their Own, and how none are more contrary then Our Tenets to the Pope, and how well T. D. proves the Author of this Epistle in probability to be a Jesuit (as he falsly affirms) is to be seen in Sundry pages together of the following Work viz. from p. 47. of the 1 Exer. to the end.

And because we make mention of Christ in us, and the Righ∣teousness of the Law, as necessary, in order to Salvation, to be perform'd and fulfill'd in our own persons (as Paul does Rom. 8.4.) though we mean no other Righteousness then the same that is in Christ, and is wrought in us by no other power, then that of Christ, and that same Christ too, of whom the Scripture speaks, that To him give all the Prophets witness, Act. 10. That in his Name, and through faith in his Name alone, who ere believeth shall receive remission of sins; then which Christ, and his Name, there is no other under heaven given among men, whereby they must besaved; They 〈◊〉〈◊〉 us both to God & men, as denyers of Christ and of his Righteousness, & of Justi∣fication by Christ, alone: Witness one Ackworth of Rochester, who was once heard, by the writer hereof, deprecating & declar∣ing against the Qua. in these words to God himself, in his publike Prayer viz. Above all things Lord (quoth he) deliver this poor city from the Qua. they are a peole Lord, that deny God, deny C••rift, deny the Righteousness of Christ, deny Justification by Christ

alone. Whereas, As it was at that time by this Author pre∣fered (though not permitted) to be presently and publike∣ly proved to his face, on behalf of that people, whom he told lyes on to the Lord himself, that they own God, own Christ, own Christs Righteousness, and own justification by Christ alone: So against all the Priests, who in their several Parishes misrepresent us, as going about to Establish our own Righteousness only, & not Christs to our Justification (among whom T.D. is in that point the most gross false accuser of us) as it was (clear∣ly enough, to men not minded to be blind) by word of mouth at the disputes at Sandwich, and hath been since by George Whiteheads printed Replyes' to T.D's. printed misrelations of us in that matter; so is it abundantly proved more at larg in the first Exercitation from p. 80. to the end thereof, that ther's no people do more fully, or so truly disclaim their Own, as dung and filthy rags, and stablish Christs Righteousnesse alone (which, as wrought by Christ in his Saints, T. D. makes no better then dung, loss and filthy rags) to both the Justification, Sanctification and Salvation of sinful men, from All their sins, then the Quakers do, who are by the Parish peoples Blind Leaders most abominably belye•• to them, as de∣nyers of it.

And because we do not with the misty Ministers (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) of the meer Letter (which the Apostles were not Mi∣nisters of, but of the Mystery, of the New Testament or the Spi∣rit, 2Cor.3.) own the bare External Text of Scripture (which themselves confesse to be corrupted, vitiated, altered and adulterated in all Translations) to be (at lea••t in their Heb. and Greek Transcripts of it) entire in every Tittle, Let∣ter, Vowel, Syllable and Jota, & the self same without any losse, as it was at the first giving out; but say it hath suffer'd much losse of more then Vowells, single letters, and single lines also; yea even of whole Epistles and Prophecies of inspi∣red men, the Copies of which are not by the Clergy Cano∣niz'd, nor by the Bible-sellers bound up in the Bulk, and com∣passe of their modern Bibles; and specially because we own not the said alterable and much altered outward Text and Letter, or Scripture, but the Holy Truth and inward

Light and Spirit, which the Scripture it self testifyes to, which at times that Text and Letter came from, to be, as to Name and Thing, and that properly, the Word of God, which is Living, the only firm, infallible Foundation of all Saving Faith, and invariable Right Rule of holy Life, the most sure, sound Balis, stable Standard, True Touchstone, for the due Tryal, determination and discerning of all true Doctrines of Christ, from mens Tradition, and cunningly devised Fables; Therefore they cry out against us, as Siders with Jews, Papists, Athiests, and All Scripture haters, as decrying the due Authority of the Scri••tures, as such, by whom Satan assaults the sacred Truth of the Word of God, in its Authority, Purity, Integrity and Perfection; and as Opposers of the Scripture, and the Word of God, as to both Name and Thing; witnesse J.O's. Epi••t Dedicatory of his doings again••t the Quakers, to all young Divinity Students, p. 28.30. and elsewhere, as is seen hereafter. Whereas how (though Christ, and his living Word in the heart, which the Scri••∣ture exalts also, is Exalted onely on the Throne) yet the Scriptures are owned by us in their due place, and how (though Christs Light and Spirit alone in the Conscience is, according to the Scripture, asserted to be the only most per∣fect Rule, Foundation, &c. and not the ••etter (as they darkly Divine) yet the Letter is acknowledged by us, full as much as it is by it self, to have been written by men moved of Gods Spirit, and to be useful, profitable, servicable, &c. to be read and heeded, and how all-J.O's. lying Calumnies against the Quakers, as concerning their carriage to the Scriptures, and the Word of God, and the Foundation and Rule, &c. are clearly wiped away and cashiered (as well as T.D's foul & false Aspersions of them in his Narratives, as to matters of Fact, are in the 1st. part of my 1st. Exer from p. 18. to p. 38.) is to be read at large throwout the 2d. and 3d. Exercitati∣ons, which consist well nigh wholly in vindication of the Truth, against their cloudy conceits about the Scriptures.

And Moreover because we (as the Spirit also in the Scripture bids us, Jam. 2.1. &c.) have not the Faith of God with respect of persons, as they are high in this world

in the Church where Christ is the one Master, and all the rest are Brethren; Therefore they misrender us, as proud, obstinate, uncivil, churlish, discourteous, disrespecting, contemning all mens persons. Whereas we truly honour all men in the Lord, and what we do in denying those vain Complemental Customs of the Nations, as vailing the Bonnet, or putting off the Hat, which is part of the outward habit, and bowing & cringing to the ground, when we come before men, and in our keeping to that plain, yet not True, Antient and proper English Language of Thee and Thou (which is used to God himself) to each single per∣son, great or small, when we haue to do with them (who have no law of man neither whereupon to imprison and punish any for doing herein as we do) we do it (God is witness, and will once Iudg between us and them) not in a Spirit of Pride, Ar∣rogance, Disrespect, Disdain, or Contempt towards any man, but in Conscience to the Lord, that we may stand clear before him, who forbids us to bow to the likene••••e of any thing in Heaven, Earth, or under the Earth; and in humility onely, and that fear of the Lord, whereby we are bound to depart from all conformity to all such fond foolish fashioning of our selves according to our former Lusts in our ignorance, and to This World, which we are chosen out of: A more clear discovery of the unsuitablenesse of which Ceremonious services of men to the Saints of God, is made (as in the Scripture it self) so in the 1st. of the ensuing Ex∣ercitations, from page 40. to page. 47.

And because Christs Headship, Kingship and Supremacy alone we (together with the True Church, which is in God the Father, and in Christ Iesus the Light) can own in the Court of Conscience, and in matters purely Spiritual, and of meer Religious and Soul concernment, and not any meer mans (much lesse the Popes or any Priests in such Sacred Secrets) therefore are we mistaken, and misranked among such as are utter enemies to the present Kings Supremacy in these Dominions. Whereas we do, according to what the Spirit re∣quires of us, in all civil causes and cases between Man and man, submit our selves to every Ordinance of man himself (I say in such cases) even for the Lords sake, whether unto the King,

as Supream, or to such as are sent of him to be a Terrour to evil doers, and a Praise to them that do well.

And if those, who have the Sword in hand, shall turn it against us for well doing, and so act against the good will of God, or impose, by Gods permission, upon us contrary to our Con∣science, even there, where we cannot obey actively, we are willing to bear patiently, without violent Resistance, what God will leave us to suffer from the hands of such, as should protect us, not reviling, nor threatning, nor cursing, but committing our case in quietness to him that Judgeth Righteously, and our Souls to him in well doing: And that Passive deportment must be and is judged by All to be Aequivolent to that Active obedience, which others yeild, for fear, to what lawes soever are made among men.

And because we are no Strikers, or Fighters, as some men (called Christs Minister's, alias Servants) are, though no such should be, 1 Tim. 3.3. 1 Tit. 7. with Carnal Weapons, the Weapons of our War-fare, being not Carnall, but Spi∣rituall, nor such as theirs, among whom are found Warrs and Fightings, which come from the lusts that War in their Members, Iam. 4.1. and cannot with good Conscience to God (as to Military matters) appear in Arms again••t any; Therefore are we prejudged, as not submitting to, nor owning Magistracy, as we say we do. Whereas we do truly own, and are subject thereunto: Witnesse the Tenour of a Paper given out from among us, under many hands, some while since in that particular, A true Copy whereof is here Printed in the Margent. * 1.1

And because we cannot Swear at all, but forbear it in obe∣dience to Christ's and his Apostles words, who (intimating Math. 5. a permission under the Law to Swear (so be men did not forswear, but perform to the Lord their (then lawful) Oaths, for to Swear by any but God, or to Swear by God in ordinary Communications was as unlawful then as now) * 1.2 sayes unto us, Swear not at all (i.e. in such cases wherein men might Swear in old time, who then might not in common Commu∣nication) and above all things Swear not, no not by any Oath, but let your Communication, i.e the whole of it (before Rulers as well as others) be Yea, Yea, Nay, Nay, least ye fall into Condemnation, for whatsoever is more than that com∣meth of evil, Mat. 5.33, 34, 35, 36. Iam. 5.12. Therefore are we, in some places by well-nigh Scores at once put in prison, as persons suspitious of Treachery and unfaithfulness to the present Powers. Whereas, howbeit we decline all Oaths for the Reasons aforesaid; yet, as it hath been own'd by the King himself as satisfactory to him, as if we did Swear, if we can say we are, or promise to be Innocent, as towards him; so we both do, and can declare our Present, and Promise Future Integrity to Him, and the present Government (reserving our Consciences to the Lord alone in Spiritualls) in all cases of civil Concernment; And As our Promise binds us, more than their Oaths do them, who••make as little Conscience to keep the Oaths they take, as they do to take whatever is imposed, and for Fear, Swear themselves To and Fro into the Favour of every Form

of Government, as it stands its time upon the Stage: So our Practice will Preach out our Performance of what we Promi••e, and that performance prove our words, once passed, to be of as much worth and weight to us before the Lord, as their Swearings by his Name are, who are found utterly out of his Nature.

And because we talk of an universal Redemption by Christ's coming intentionally to save All men, though (through their own default) All are not, but few only actually saved; They pitty∣fu••••y propound us as denying Gods Eternall, unchangeable De∣cree, and his Praedestination, Election, Reprobation, and such like. Whereas how the universality of his grace appearing, and bringing Salvation truly and intentionally to All, but that most put it from themselves, as the Iews did, Act. 13. is no way inconsistent with, but rather stablishing Gods everlasting, immu∣table Councell concerning men, as to Salvation and Condem∣nation, it's most clearly demonstrated in the Fourth Exercitation from p. 87. to p. 152.

And because we call All men to look to the Light within their own consciences, and to take heed to that, as ever they intend to enter into Life, assuring them, that by the leadings of that Light, if they will, they may come to God, and work out their Salva∣tion, and escape the Condemnation that is to come: They make people believe, as if we held that all men in the Fall had of themselves a Free will, and a Power of their own (without God) to save themselves, and without any speciall, spirituall or supernaturall grace or gift of God, even by their own Naturall Light, which flowes from the Principles of meer Nature, to help, deliver, and Redeem themselves, and as if we did destroy all that free grace, great goodness, and rich mercy of God, of whose mercy and grace only it is, and not of themselves, that they can be saved. Whereas we ascribe all the glory of our own, and every mans Salvation to God alone and his meer mercy and free, grace, which is, and alone is sufficient thereunto, and not to any man, nor any thing at all in man, that is of man, and not rather the free gift of God to him, saying that 'tis not in man, without the gift and grace of God, either to guide, or to bring himselfe to Salvation, nor in him that wills, nor in him

that runs, but in God only, that shewes the mercy: And That Light of his in every mans conscience, even in the heathens, which these men, in the cloudiness of their own consciences, which come not to the Light that's in themselves, call naturall, we say is that speciall gift of Gods own grace, every degree of which is sufficient to help, heal and save him, that takes good heed to it, and to lead him forth that follows it (as it increases on him that does so) to the Light of Life: Yea 'tis a measure of that Spirit of his, a manifestation of which is given to e∣very man to profit withall; of that Spirit that strives with all men (but that most resist it in their stiff necks, and uncircum∣cised hearts) that convinces the whole world of Sin, Righte∣ousness and Judgment, though all are not thereupon converted by it, same measure (at least one Talent) of which is given to the most unprofitable Servant, till, ••for not trading therewith, it be taken from him; 'tis somthing of that goodness of God, which (though men will not know it, and few are led by or follow it, while it drawes them, yet does lead them, and though they refuse to return, and so fare the worse for it, does its own part, so far as to draw them to Repentance: Yea 'tis, though in men, yet of God, and no less then his own Law in their own hearts, of which Law the Letter sayes (though men, till spiritualized by it, are carnall, and sold under sin, yet) is spiritual, holy, just and good, whereby every man is a Law to himself before God, who wit Judge him, and either accuse, or excuse, acquit, absolve, clear, justify, or condemn him, in the day when he judges the secrets of men by Christ out of the book of their own consciences (once to be opened, in which thereby both Jus and Factum, Right and Fact is manife••t) according to the Gospel, that's preached in it, and by it in every creature under heaven, as well as to somely mans ministry, & to all by some outward ministry or other also, and is not any meer Naturall Faculty (as our Naturalists call it) that is as Naturall to men, as his mind it self is (as J.O. mind∣lessely asserts it to be,) for then it must be de Es••e homini, so Es∣sentiall to a man, that he neither is, nor can be truly call'd A man without it; whereas (though Man in the Fall is in indeed so short of the man made at first after Gods Image, or of Man resto∣red back again thereunto, that he is (comparatively to such •• one)

but as the ••east of the field, that perisheth, yet) in the Fall he hath all that is Essential to him, as a man, and flowing ex principirs naturae; But (and this may be an Addition to the other Arguments in the Book, if it be not touch't upon therein already) Gods Law or Light in the consciences of all men, which we call them to, though given of God in some (not the same) measure at first to All, so that universally every Individual or hath, or hath had somthing of it, yet, through mans not using it well, may (he yet remaining Essentially a man be totally taken from him) as the Talent from the s••othfull) and darkness come upon him, and be left to walk in utter darkness, and to stumble in that dismall night, of which its said then, and of that time, he that walketh in it, knows not whether he goes; and to stumble, not only because he hates the Light (as he did before, while yet he had it) but be∣cause now he hath it 〈◊〉〈◊〉, and because now there is no light left in him: Of which Light and of its universality and suffici∣ency to save such as seek God in it, and how it's a supernatural, spirituall gift, and grace of God to all men, where it is, and not the naturall faculty of mans understanding only (as our Op∣ponents pittiful••y pra••••e to prove it is) is most plain••y proved in the 4th Exe••citation from p. 49 to p. 194. and made more apparent in the Appendix also.

And when we assert the Ministry of Christ to be an infalli∣ble Ministry, and the Spirit of God, by which his Ministers are ever guided in the work of his Ministry (for they are out of his Ministry or Service, and in the Devils at that time, who ever are at any time guided by any other) is an infallible Spirit (for God hath no fallible Spirit that we know of) and that all the directions, leadings and guidances of that Spirit are in∣fallible (which Spirit hath no fallible guidance (as J. O. lit∣tle lesse then seems to intimate he has) that we know of) and consequently that All, who are led by that Light or Spirit are (so far) infallibly led, and that all, and only they are the Sons of God, that are led by that Spirit of God, and that God hath Children at this day in the world, and so consequently that at this day, his Ministers and Children, who are all ••aught of God, are infallibly taught as they attend, to that Anointing, that's given to be their Teacher, that leads into all truth, which

Spirit of Christ also whoever hath not (as his teacher) is none of Christ's: Then they bely us as saying of our selves that we, as of our selves, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as J.O. flouts) are infallible. Where∣as we say no such thing at all of our selves, nor of any men, but that All men, as in themselves, and in the Fall, are no more then fallible: But because men in the Fall are fallible, liable of them∣selves to erre still (as they are erred already) to their own ruine; Therefore God in his love hath sent his Son a Light into the Nations, So to be his Salvation to the ends of the earth, to lighten them that sit in darkness, and to guide their feet in the way of peace, out of the crooked paths they are in, in which who walks can never know peace, and that the Light and Spirit of him, who is the Light of the world, the Lord, that Spirit, which is Truth it self, and no Lye, is lent (as the Letter speaks of it) to every man, & even that True Light that enlightneth every man that comes into the world, given to lead him back infallibly unto God, from whom it comes, who can be known out of that, no more then the Sun can be seen by any other Light, then what shines from it self, in which Light, where∣in he looks after the Lost, whoever look after him are not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and shall find that Salvation of which he says, Look ye unto me and be ye saved All ye ends of the earth: Of the Infallibility of which Light and Spirit, and of its guidance of all Christ's Ministers, and Children, and of all men also, so far only, and no further, then as they are led by it (as of old, so at this day) there is much said in answer to those Ignes fatuos, that fain the contrary, in the 4 Exercitation from p. 1. to p. 47.

And because we call on men (as the Scripture does) to per∣fect holiness in Gods fear, and to cleanse themselves from all uncleannesse of Flesh and Spirit (then which there is no more) as a thing attainable by Christs grace and Power only improved; as a thing not only Possible to be done here, as God requires (who calls not for Impossibilities from his People on pain of Eternall Punishment, if they Perform it not) but also needfull and ne∣cessary to be done here, if they mean to do it at all, sith (as Themselves say with Vs against the Pope) theres no Purgatory in the World to come; They commonly accuse Vs of saying, in A Self-Vaunting, Proud, Disdainfull, Vain-glorious Boasting

Way over all other men, of our selves, that we are perfect, and (as J. O. impudently intimates) that we impudently Glory in it, that we are free from not only Hypocrisyes, Fraud, Wick∣edness, Lyes (which it seems he can't Glory yet that by the Grace of God, he is yet free from) but even from all other, even the very least evils, and so would have us have Punitiones, Incarrationes, Punishments, Prisons, &c. for so saying.

Whereas we use not to bear Testimony to our selves, but to the Truth of Carist, and though by the Grace of God only We are what We are. and His Grace (to whom alone therefore We give the Glory, and not to our selves, who have nothing but what we have received, and Glory not (as some do in Sin and Shame) nor boast (as they do in evill doing) of anything thats Good, As if we had not received it) is not in vain, so, but that our walking is such that they can't accuse some of us Justly of the least Evills, yet we Testify the Truth rather as a Doctrine to all, Teaching not what our selves are (what ere we are) so much as what both We and All men should be, and also may be by the Grace of God, who is not wanting to us, if we be not wanting to our selves; and must be also, (viz.) Deniers of all Ungodliness and worldly Lusts, and Godly, Righteous, & Sober Livers in this present world) or else it had been better men had never been born, seeing for them that loose their day for it here, it's too late to begin that life in the world to come, where there is no Purgatory, nor place for Repentance, though it shall be then sought carefully with Teares, Pro. 1. Math. 25. Luke 13. In this Doctrine, as in many more, if they do not Maliciously mis-represent us, yet at best they most Miserably mis-understand us, not well heeding these things that hereunder follow.

• 1st. That the Qua. themselves hold not out, as attainable such a Perfection of Holynesse, Grace or Glory (as to de∣gree) here, as admits of no addition of a greater degree of it hereafter, for of the increase of Christs Image, Glory and Kingdom there is no end; but such a Perfection only, as is without unholiness, or committing any Sin, or Trans∣gression, as whereby there is a perfect Defacing and De∣stroying in them, the Works, & the Old Contracted, Ugly

• Image of the Devil; Anger, Hatred, Envy, Wrath, Blood, Cruelty, Uncleanness, Drunkenness, and all such like Lustings to Evil; which whoever arē not purged from before, can never enter into the Kingdom of God, and Christ, which is that Incorruption, that Corruption can∣not Inherit: Full Deliverance from the doing of which Evills, is a true perfection of Holiness (according to the measure of it) though not so great a measure of it, but that here∣after there may be more; as Adam in Innocency had no Sin, yet not so much of God, Good and Glory, but that it might possibly be Augmented: The Elect Peter writes to received the end of their Faith, the Salvation of the Soul, which is from Sin, or nothing, by him, who was manifested a Light in∣to the world, to this end, even here, to Destroy the Works of the Devil.
• 2dly. That we hold not out a Condition of full Freedom from Temptation, which if any be without, he is wise enough to keep it to himself, and not to prattle of it to the Priest, who (for all his Preaching against it) can't with patience hear of turning yet from all Transgression (And lest any should think of me, as more then I yet am, I am not yet that man (who ere he is) thats free from Temptation.) but in our several measures, what we witness in our selves, by the Power of God, and Gospel of his Light and Grace, viz. a Liberty (not to Sin, which is that some long for, but) from Sin, and a freedom from following any Lust, and an Ability (such as we found not while we were where Priests & their people are) to walk not after the Flesh, but after the Spirit, and to be saved from Sinning, though not from sins Objecting it self to us, and from Transgression, though not from Temptation: So it is a True State of Per∣fection, and a State of True Perfection, or else Christ him∣self, who was often Tempted, Matth. 4. yet never sinned, was not Perfect.
• 3dly. That we hold not (as there are some that sillily suppose of us, saying the Qua. say they are so perfect they cannot Sin) an Impossibility of those mens sinning, who, while they sin not, are Saints [for the Denominations of Sinners, and Saints do tollere se invicem, so as he who is a sinner, while

• such, while sinning, is no Saint, as T. D. dotes, and he who is a Saint, or Holy One, clean from sinning is no Sinner (speci∣ally not as David was, while in his Guilt, and Filth of Mur∣der and Adultery, as T. D. dreams also) for no Sinner is a Saint while sinning, nor is any Saint a Sinner, while a Saint, or Holy One] but a Possibility only not to sin, as men take heed to themselves by the Word, and Light: Non posse peccare is one thing, and Posse non peccare is ano∣ther, and the Divines can see it so sometimes, when they please, though they will not own their own Distinctions when the Qua. make them: They say men must needs sin while in this world, (measuring others by themselves, who are yet sold under sin, and so under a necessity of committing it, and falling un∣der the Law of it) and because we own them not in their Ex∣tream, which of the two is farthe••t off from the Truth, they dream we are in the other, so as to say men after they once one the Light, cannot sin: Thus the Vile Person & Churl, whose Instruments are Evil, destroyes the poor with lying words, when the needy speaketh right things; for we say that men, though they ought not to sin, yet may or may not sin, according as they heed the Light, or heed not the Light, which is the Power of God against it, by which, Psal. 119.9. a young man, heeding it, May cleanse his way, not Must neces∣sarily, whether he heed it or no: Let him that standeth take heed left he fall: To say men must sin is one thing, can't sin is another, may or may not, as the Light is kept to, is the Truth.
• 4thly. That we Doctrinally hold not out such a full Freedom, and Attainment of Po••er over Sin (per Saltum) at once, or at the first Step of a Person from the Darkness, wherein he dwelt, toward the Light, so that after once Converted to the Light only, and to wait in it, there's a full Deliverance witnessed without any more ado (as our National Mini∣stry, who are oft more willing to mistake us, then rightly to understand us, make it out in their muddy medlings against the Qua. before their people) but that those that turn to the Light in their Consciences, which Reproves and Condemns even the most Secret Sins in the flesh, and obey it, and abide

• by it, waiting patiently on the Lord; in the Way of his Judgments, while the Spirit thereof, and of burning pas∣seth to the purging away the Filth, Dross and Tinn, to those only (as well as to all those at last) Judgement shall be brought forth into Victory over the Sin that's Judged, & the Righteousness of the Law fulfilled, by the Power of Christ in them, bringing it near to such as Thirst after it, and Revealing it in the Light, from Faith to Faith, Rom. 1. And the Salvation of God from sin, which shall once come, and not tarry, to such as thus quietly hope and wait for it, Isa. 42.12. 13. Lam. 3.26.27. We say not it's the work of meer man, nor of a day, but the Work of Christ, which in due time, he will, without failing and being discouraged in it, perform and bring to passe (for the Battle is not ours but the Lords) in such as stand still, beholding and following him in the leadings of his Light; to the Rooting out of all Iniquity, and Establishing of Equity in the Earth; to the accomplishing of the work of Regenera∣tion, or begetting men back from the Image, and Nature of the Devil, and life of sin, through the Death and Blood of Christs Cross, which being but begun in the first Act of Conversion to God (which our Prie••ts, to the deceiving them∣selves, and people, think is Regeneration enough for them, and to serve their turn, though their turning to God (as they call it) be not yet from Darknesse, Sin, and the Power of Satan to God in his Light neither, but from some one empty dead literal Form of Profession or other, to another) they look for the fulness of▪ as to freedom from sin no sooner (though (for shame) they say not so much in words, because they would seem at least to be at odds with the Pope about that Point) then in some certain Purgatory in the world to come; not mattering to be Holy here, as God is Holy, Merciful, as he is Merciful, to walk as Christ walked, to be as he is in this world, in whom there is no Sin, to be pure as he is pure, as men are required to be, and till they are 'tis Con∣demnation because of sin, and as such as sing with him on Mount Sion, Rev. 14.1, 2, 3. are, and must be; but conten∣ting themselves to be, as ever learning and teaching, never

• learned nor taught, so ever purifying, though never pu∣rifyed: And if the work were as truly doing too (as 'tis pre∣tended to) there were then (according to 1 John 3.3.) some true hope, because a hope that it would once be done (therefore we own the lea••t weakling that is waiting on in his measure of the Light of Christ in his own Conscience, as one that is in a truly hopeful way, in which keeping he will once come to something, though a little child, who if he do sin [as he knows he should not] knows he suffers for it, yet is not without an Advocate, 1 Iohn 2.1, 2.) But Alas, what hope that the work of purging from sin shall ever be done, where its never rightly doing? as it is not among the Priests, and their people, who are not only out of the Light, in which alone life comes, but also out of the love of it, and so at odds, and falling out with it, as to Blaspheme it, by the Names of Figment, Fancy, Fanaticism, &c. [as J.O. does] and out of the faith of the thing also: The work is not so far as in Fier•• yet, while men, in their Fiery Spirits, are fiercely Fighting a∣gainst the Light, which only can do it, and believe not it is Possibly to be done; What hope then is there that ever it should come forth in Facto esse?

Having 1st. given this Generall Account, to All Sorts, of the Work hereafter following, and of what Points are therein Principally propounded to Publick View, and how We hold them; a Word or Two more Particularly to Some sorts of Readers.

Know then, 2dly. All ye Honest Minded, Well-meaning Persons, who possibly may conceive your selves not much concern'd in Viewing over such a Volumn, as Relates so Directly and Immediately (as this mostly seems to do) to the Learned Linguists, and Academical Scholastick Rabbies, who get as much Skill, as their Skulls can Scrape together, in Scrawling, and Scribling against each other, about their Hebrew, and Greek Texts, and Transcripts of the Scripture, the very Literal Sense of which ye (who may know the Truth nigher hand) can Ken no otherwise, then by their (confessedly) untrue Translations; Know (I say) that howbeit this is intended mainly as an Alarm to All Sleepy Shep∣heards,

that lye down to Sleep, loving to Slumber; and so consists of Various matter, much of which may Run beyond their Reach, who are neither by Nature, nor their Nursing Mothers meer Natural Nurture, Skil'd any further then their Mother Tongue, nor yet by the Spirit, in the things of the Spirit neither, yet here is some matter (and that not a little) of such a Nature, as is no lesse plain to be understood, then Profitable (not to say necessary) to be Learn't by the Lost Sheep, that have long Slept with their Drowsy Shepheards, & in the Dream of their Night Visions, in the Dark and Cloudy day of their dimm Di∣vinations have bin Scattered from their own Border, and driven to and fro, from Mountain to Hill, from Form to Form, Profession to Profession, Tradition to Tradition, and from one outward Observation to another, and caused to Erre after them, and wander together with them up and down, in dry and parched places, in the Thick Wood of their own Thoughts, in the Wilderness of their own Wretched Wisdom, where they have found no Sound Health, nor Reall Rest, or Refreshment, but rather more Wounds and Weariness to their Restlesly Wounded, and Wearied Souls.

Be not therefore bolted out by the fight of sundry passages of it, that are pend on purp••se to the Pecular Purpose of others, from beholding that in it, which, if Perused by you in as much purity, as it was pen'd in pitty to you, may be of pre∣tious use to your selves: For herein also is an hand lent (in love to the lost) to lead you in (O poor Perishing Pa∣rish people) by the dore, above which you and your Clergy have been long Climbing up (as high as Heaven with Caper∣naum) in your self-conceived, Luke-warm, Laodiceau Litera∣ture, but are so far from obtaining entrance into that Pure Pa∣sture, which Christs Sheep partake of, who hear his voice, that in stead thereof (except ye yet Repent from your Power∣less Profession, of what ye are out of the true way to the true Possession of) ye shall all (as assuredly as Shee was of old) be brought down to Hell.

Yea, herein all along throughout the whole work, lyes as

it were a little line before all, save such as love to look beside it, laid for any that will lay hold on it, to lead them, not from, but to, and by, and together with the Letter of the Scrip∣ture, to the Light of him in the heart, which the Letter came from, who is the only Light that leads throughly to the Life; even his Own Life, and to Himself, who is the Truth, Way, Door, Light, and Life it self of the Sheep, and looks after them that have gone astray from Him, to gather them back to look after himself alone for Salvation in his own; and to learn of him alone, who alone hath the Words of the Eternal Life, which all the foresaid Word-stealers and Truth∣sellers, while refusing to stand in his COUNCEL, and to receive the Word from his own mouth, are (so living, so dying) Vniversally shut out from for ever.

Moreover, if any, either through Mis-understanding of my honest meaning, or Male Construction of my good Intention therein, shall be offended at my medling so much as I have done, [specially toward the latter part of the second Excercitation] in matters, that seem to any, who are more seriously addicted then most Schollars are [whose life is wholly lost in looking after littles] so Immomentary to the Life of God, as the meer Ex∣ternal Text of that Eternal Truth, that's therein talk't on, and those Hebrew Points, Tittles, Vowels, Accents, Let∣ters, and Syllables of it are, which I am, in not a few pages together, well-nigh totally taken up in, and for a time taken off by from Points of more Immediate Pertinency, and truer tendency to Salvation; Their unjust Offence at me shall not so far Offend me, but that, for their sakes, I can and shall here stoop so low, to take that Stumbling Block out of their way, as to tell them and the whole world the Naked Truth how it was with me in that particular, and the Real Reason why I went so far in a talk (comparatively to the Truth) of Toyes and Trifles, and was so taedious to my self, and such as look't long since for an end of this labour, and wasted so much paper in a work so worthless (as it may seem to some) as is fitter for J. O's Iuniors to be busyed in at their Schooles (where Pueri tam Puerilia tractant) then for men cal'd Ministers, to medle too much with, whose wisdom lies more (if not in forgetting)

yet at least in forgoing frivolosities, that are so Remote to the Souls Redemption, then to fight so fiercely and foo∣lishly for them, as J. Owen does, whom (neither For, nor Against, but About them only) I have much to do with, so that bear with me in it (if it must be deem'd my Folly) the Ground of which piece of Folly is as followes.

In His Threefold Thing I found J. O. 1st. in the Theses of his Latine Thoughts, Glorying not a little in being (on behalf of the Collegians, among whom he was then a Chief∣tane) intru••ted, as he talks, with the Task of contending for the Text of Scripture (not so much against the Foes, as, un∣der that name, against the Truest Friends of both the Text and Truth) as the Word of God properly, as to Name and Thing, and not only consequently, but most expresly also both there and in the 1st. of his two English Treatises, the only most perfect Rule of all Belief and Holy Life, Stable Stan∣dard, True Touch-stone for Triall of all Truth, Do∣ctrines, Spirits, Speeches, yea its own also, and the Sole sure Foundation for all True Faith to stand on, and be discerned by, from Falsehood, Fable, and meer Fancy; and not only so but also Tiring himself, in his Taedious second Treatise, to evince the Entireness and Integrity of the said Text, to every Apex and Tittle, as at first it was given out, without Addition, Ablation, or Alteration in the least ••ota or Syllable, p. 153. in the Trans-scripts of it in the Original Languages (how ever confessed by him to be Corrupted, and Egregiously Adulterated in all Transla∣tions) and insisting so uncessantly, eagerly and earnestly in proof of the said Integrity of the outward Text, as for hast to outrun all his own Reason, and to Reject also the Uncontrolable Reasons of All others to the contrary, put∣ting also so great a stresse upon that poor Punctilio of the Hebrew Punctation, as, from a self-conceived Imagination, and dangerlesse Affrightment, to stickle for its Antiquity, again••t those that on better grounds Iudg it to be Novelty, and not Coaevous with the Consonants, with such stric••ness as to deem all Divine, Saving Truth lyes at stake, and is Eter∣nally Liable and likely to be lost, if it be not, as he conceives

in these particulars: for (as is seen at larg in the book ensuing) he Trembles to think what will be the Is••ue, how despe∣rate will be the con••equences of such a conclusion, that the Text-mens Hebrew and Greek Transcripts, are by mistake Mis-transcrbed in a Tittle, and that the Points, Vowells, and Accènts were added to the Hebrew Text by the Tybe∣rian Mastorites;

A Firebrand is brought into the Churches Bread Corn (quoth he) All's utterly undon for ever as to any true Distinct, Sound, Certain, Saving Knowledge of God, or understand∣ing of his Mind & Will, without either Remedy or hope of Re∣covery, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ther's No firm footing nor Foundation to stand on, No abiding Bottom at all to build on, No Right Rule for the Faith and Obedience of the Church to be Regulated by, No Word of God remaining uncorrupted, No more means to be seen of being delivered from utter uncertainty in and about all Sacred Truth, Epi••t. p. 25. Nay though it be yeilded by his Antagonists, that howbeit the Copies are Corrupted, Altered, and found Various in their Lections, as to the meer Letter, nevertheless the saving Doct∣rine, as to the Substance of it, Remains Sound and Entire, in the Copies of the Original, and the Translations that remain, yet this is no Satisfaction to him, he deems that the Saving Doctrine can't continue entire and uncorrupt, and that their is no Relief against the Absolute Perishing of All Truth one of the World, without any Rule or Measure of Iudging and Determining any more of it, or Principle of Dis∣covery; or Medium of its Rectification or Recovery, if every Tittle, and Iota be not Preserved Entire, or on supposition of any Corruption to have befallen the outward Writing, p. 17. 18, 19. Yea upon such Supposition, that we have not every Letter, Tittle, Point, Iota, Syllable, Accent, &c. as 'twas in the Beginning of its Writing, without Alteration by Ablation of any Apex, or Addition of the Hebrew Punctation, Gods Promise, Isa. 59.21. Mat▪ 5.18. Fails, his Care of his Word and Church Fails, he leaves it in uncertainties about the things that are the Foundation of all that Faith and Obe∣dience he requires at our Hands, so that we know not where

to lay •• Sure Foundation of Believing, yea 'tis impossible we should come to any certainty almost of any Individual Word or Expression, whether it be of God or no, p. 55. Yea p. 212. out of Jo. Isaac, He that Reads the Scripture without Points (and so must they Read it, ••oho did Read it before Points were (say I) as they did before Ezraes dayes, if the Points were not from Moses) is like a man that Rides a Horse without a Bridle, and p. 214. 215. on this Hypo∣thesis that the Points are added I know not (saith J. O.) how Bellarmines Inference can be avoided, then which I know nothing in all his opposition to the Truth, more Pernitiously spoken, that partly by their Addition, and partly by the Negligence and Ignorance of the Tran∣scribers, the Hebrew Scriptures, which are not Uuniversally Corrupted by the Malitious Work of the Jewes, are not yet so Wholly Pure, and Entire, but that Errours are Crept into them; Yea they that are otherwise minded then those are, who Maintain the Antiquity of the Vowels, and Accents, and with Radulph Cevallerius (whose Opinion he sayes is his own) that the Hebrew Language was written with them from the Beginning, do not only make doubt∣full the Authority of the Scriptures, but even pluck it up by the Roots, for without the Vowells, and Notes of Di∣stinction it hath nothing firm and certain, p. 213. Yea so dangerous in the Consequence•• of contending for Various Readings (though not false nor pernitious) that there's no∣thing remaīning upon that account firm and unshaken, p. 219. Without the owning of these Points to be of Divine Origi∣nal, we shall be left unto great uncertainty in all Translati∣ons and Expositions of the Scripture, p. 292. Yea the di∣stemper that there are cor••uptions befallen, the Text, & Varieties from the first Copies is dreadfull, and such as may well prove mortall to the Sacred Truth of the Scrip∣ture.

These Cuen multis aliis, &c. are the Extremities J. O. Asserts his Position in, insomuch that, if is hold not in this light, he confesses himself, and all such as side 〈◊〉〈◊〉 him to be Co••∣founded, and at a losse as to all their Faith, and unquestionable knowledge of any Saving Truth to this day.

For asmuch then as I saw the S••••rs so Blind as not onely not to distinguish o••èr (which yet sometimes J. O. does, but that's to the further discovery of his own Confusion, and Self-contradiction, when at other times he does not) between the Word or Truth it self (which was in mens hearts before the Text, which Truth is by the Quakers not denyed to be properly Gods Word, The Foundation, & what ever else J. O. falsly affirms the Text to be, and the Text it self which in time came from it, and does but te••l of the Word and Truth to be nigh in the heart; but also Extolling those Externalls with such Extream Rigidity as aforesaid Sith also the fight is about no lesse then the very Fundamentalls of the very Clergy, and University mens Faith it self, which is the most Immediate Foundation of the Faith of most other man, who Pin their Faith on their Sleeves and believe Implicitly at a venture as their Ghostly Fathers and Holy Mothers believe and so miscarry and drop into the ditch with them, if those their Blind Guides happen to be out; I was much Prest in Spirit, in words at length and not in Figures, As to she•••• both the Faultiness of the One, a••d the Falseness of the Other, that I might ••••mind them of the onely True Foundation of All Truth, which in the 3d. Exerei••••tion is proved to be, not the Text or Letter (which yet is owned as useful in its place) but that Inward Light, Word, and Spirit, I. O. jeers at, and does all the despight to, that almost is possible to be done to it, by any that do n••t (as be sayes Falsly the Quakers do, Ex. I. S. I.) delight in doing the Devils Work of Defiance to the Word of God; So not to leave him wholly Un∣answered, nor yet Answered only by the halves (though in Answering him, I should make my self more like him therein then I am) in his Flood of Folly, and Absur'd Assertion of the necessity of every Tittle of the Greek and Hebrew Text, to the being and abiding among men of all Sacred, Saving Truth: This is the Respect in which (though else my Life and Delight, lyes not at all in Penning and Printing, ought about such Impertinencies as these) I had not only a Liberty lent me, but also a certain Load laid on me from the Lord, which Led me into so large an Examination of

J. O's. Lost Labour about the Letter, and to become a Fool among Fools at this time, so far, as to Busy my self with them in their Bawbles, if by any means I might gain some of them to a Sight of their Vanity, Madness, and Folly, and to a Sober, Solid Seeking after the more Sure and Se∣rious Things of the True Wisdom it self, viz. The Fear of the Lord; Which is to depart from all that his Light in their Own Hearts makes manife••t to be evil, and to dwell not so much in the Seeing, Knowing, and Talking of Tri∣vial, Temporall Tittles, as in Walking in the Eternal Truth; Which is the beginning of that Wisdo••, which is Folly to the Fools, that yet walk in Darkness, but doth in Truth Excel their University Wisdom, or Science (falsly so called) as far as Light, Excelleth Darkness.

And as to the Bigness of the Book, which calls for so much the more Cost from him that Buyes it, and so much the more Pains from him that's willing to Busie himself in it; If that trouble any one, it shall not trouble me, who have now gone through the Toyl of that Attendance to it, which (were it not freely for Truths sake alone) I should in no wise take again upon me, though to gain much more then the whole Impression of it amounts hitherto to the Charge of such as have carried it throw the Presse: The Truth is, I once intended no more, then to have set out some single Sheets to J. O's Anti-Quakerism onely, but it so falling out, that before I was well warm in that Work, after two or three Publike Disputes at Sand∣wich, held by Three of us call'd Quakers (viz. R. H. G. W. My self) with Tho. Danson, and sundry of his Asso∣ciates, there crept out two Quarrels of T.D. against Qua∣kerism (as he calls it) much what to the same Truthlesse Tune, as J. O's was; and by and by another peice Patcht up t•• the same purpose, from Those Two Brethren, J. T. and R. Baxter, that were once beating each other for some Years together about Infant Baptism, but are now both as One Man Biting the Quakers as 't••ere) with their Teeth, which are as Spears, and their Tongue, which is as a sharp Sword, and Baiting at that Truth that's Testified by them, and finding that these Four (however oft contradicting each other)

were All carried about in the same Cloudy Circuit, and Whirl-wind of Doctrine, and did all Center in the same Sinck, of Absurdities in their own Sayings, and of Abo∣minable Abuses of the Quakers, and among them all so fuly, in one Synod, Sounding out the whole Sense, and Leven of the whole Lump, That (Nil•• fere dicendum est, quod non dictum prius) there can s••arcely any Thing henceforth be said against Vs and Truth, which is not said before by them: Instead of setting my self to enter the Lists with J. O. in a Single Conflict, I saw it more serviceable to single out these Four, as Four of their Choi••est Champions from among their Fel••owes, and under the Form of a Reply, directed, by Name, more Particularly to These Four, to give This ou•• as a General Account of our Own Principles, and Con••u••a∣tive Answer to the Contrary Principles of a•• Mens: And this occasioned what was (in my Intent) set ou•• at First, and smaller Systeme, to swell out at last into so large a Size. Be∣sides, As 'tis the very Life of Collegians, and Clergy-men, to busie themselves most in their Musing Places, where they may have most Book-room, being apt to think al•• Lesser Pa••••ers Pedling, and unfit for Them to find ought in, that may be Answerable to the Vast Voluminousness of their Invention•••• So J.O. Iudges the Quakers to be (as it were) but in Jest, and to Trifle with Him, when they take him in Hand, and Talk of his Long Tales, in two or three Words ••nely, and would not have his Matters medled with, unlesse more fully: Witnesse Epist. p. 28. 29. Where (quoth he) One of ••ate; not understanding Me, nor the Thing he Writes about, his mind for Opposition was to be satisfied: I wish I could Prevail with those, whose Interest compells them to choose rather to be Ignorant, than to be Ta••gin by me, to let my Books a one. Another in Answer to a Book of an•• 140 Sheets of Paper, Returns a Reply, (quoth he) to ••o much of it as was written in a quarter of an Hour. This is the manner of not a Few in their Writings; I am therefore minded (quoth ••he) to Abstain from such Engagements. Upon such Considerations was I enticed on the Enter, •• and Trace further and farther After Him; so that This may satisfie such

as would haue had it shorter: But (to be short with such) If the Au∣thors Pains and Pay, in Fenning and Printing, be not worth the Readers Patience, in Perusing and Purchasing, who will may let it wholly alone for me▪ He that lik••s not the length of it hath enough of the same to make it shorter to himself however, and may look upon as little of it as he lists.

Thirdly, Now, O ye Priests, and Universally Erring University Leaders of All other People in Things of the Soul, and its Salvation, I shall say the lesse to you here, by how much the whole following Fabrick Relates to you more Particularly then to any; Though it har•• no•• only a General Respect to you All, in Regard of your Brotherly Relation to those more Specially spoken to, but a General Respect in some sort also unto All men: Whether I am in more Opposition to your Principles, or Pitty to your Persons, I ••an scarcely say, since I seek the Destruction of Nothing but what Destroyes you, whose Souls I am sure I Love, as much as I Loath those Light-lesse Laborinths of your Learning (falsly so called) in which you Loose you selves and Perish: Mar∣vel not that My Self, and other man, of more mean as count then your selves, Meddle so much with the Ma••ty Matters of your Ministry, who have so long Excluded all Mechanicks, and Plain Country Creatures, from the Close Conclave of your Clerical and Collegian Counsells; But know assured∣ly that the Day of God is Dawned upon the Earth, Wherein, from his Own Light, which ye Labour against in the Fir•• of your Furious Minds, Wearying your selves for very Va∣nity to Blow it Out, It shall be Fill'd with the Knowledge of his Own Image and Glory, as the Waters Cover the Sea, Wherein, as ye have Fought his Fear after your Own Precepts & Traditions, whereby ye have Turned his ••••uth upside down, so he is (as he Threatned in that kind, Isa. 29.) bringing the Wisdom of you Wise Men, and the Understanding of you Pru∣dent Ones to nought, so that your Turning of Things up∣side down shall be Esteemed, as the Potters Clay.

Wherein, as ye have Divided Jacob from his God, and Scat∣tered Gods Israel from their Dwelling, which is the Light it¦self in the hearts of men, in which God is, and Dwells with

Those, who there Dwell with him; which Light Christ and his Ministers seek to Draw All to, and by it unto God, and which it's the Devils Work from the beginning to Seperate men from, in your Anger, which is Fierce, and in your Wrath, which is Cruel, like that of Levi, after whom you are called; So he will ••i••i••e you in Jacob, and scatter you in Israel: Wherein, as ye are become Bruitish Pastor's, and have not Sought the Lord, so ye shall not Prosper, but All your Flocks shall be Scattered from you; Wherein the Lord of Hosts is coming Down to Fight for Mount Sion, to fetch his Flock fro•• between your 〈◊〉〈◊〉, and like as a Lyon Pe••••ring on his Prey, when a Multitude of Shepheards is called forth against him, he will not be affraid of your Voice, nor Abase himself in the ••ost of his Holy Ones, wherein he appears against you, for the Noyses ye make against his Holy Truth; But as ye have Provoked him to Wrath, by your own Inventions and False Worships; so he will Provoke you to Iealousy by a Foolish Nation, and Weary you by such as are no People in your eyes, and, by 〈◊〉〈◊〉, Mean, Weak, Foolish Nothings, Confound your Migh∣ty Things that Are; So that it shall be 〈◊〉〈◊〉 of the Learn∣ed Linguists and Greeks that see•• after Wisdom, where•• the Scribe, where's the Disputer of this World•• 〈◊〉〈◊〉 not God made Foolish the Wisdom of this World, who by ••s Wisdom knew not God, & this by that Foolishnesse of Preach∣ing, whereby he Saves th•••• that believe•• How are the hidden things of Esau searched 〈…〉〈…〉 no more in Tema••, & 〈…〉〈…〉 is 〈◊〉〈◊〉 up Thy son•• O Sion, against Thy Sons O Gr••••••d, and ••aking them against thee (O Greece) as the Sword of a Mighty Man in his Hand, and 〈◊〉〈◊〉 the Foundations of thy Fa••ed Faith, and Shaking all thy Supertitious 〈◊〉〈◊〉 i•• the Ground.

And as to the E••postulations, that are hold hereafter with you (O Scholasticks) Bo••be i•• i•••• in pave about the Body, yet its Principally about the pre••ended Bottom of all your Ba∣byloni•••• Buildings, in which if your Basis were not so Brittle as it is, and must be (being, by your own Confes∣sion, but the outward Te•••• of that ••••ward Truth, which you Te•••• me••, while you talk of it, 〈◊〉〈◊〉 To••••ly out of)

must needs be by so much an Unstable Standard, by how much by your selves, by the Pens of your University Doctors, in their Choicest Divinity Disputes, undertakings and fen∣cing for the Fum••ess of it, it's yielded to be as Alterable in the very Greek, and Hebrew Copies of it, as the Letters, Vowells, Accents, and lotaes of it, are Lyable to be Chang'd in Sound or Shape, at the wills of Criticks: Witnesse the Acknowledgements of J.O. that Lately Choice Oxo••i∣an Champion, and Latine Labourer Pro Scripturis against the Quakers, whose Scribling so much on behalf of the Scriptures, and the Integrity of the outward Text, and the Word of God, against us, who are Truer Friends to Both then himself, which was the first Occasion of this Rescrip∣tion, and is very largly Replyed to, in the 2d. and 3d. of these 4. Ensuing Exercitations.

Concerning whose Work tos•• many of you Rabbies, whom he Reasons for, and Represents, I shall here Subject onely these Three things, which (Consideratis Considerandis) will shew, that by your own Concessions to Vs, about the Out∣ward Transcripts, or Texts of the Scripture, if they (•••• they are P••ofess'd to be) be••t ••e Onely Rule and Roo•• of All that ye call your Religion) ye grant your Rule to be not Infallibly Right, and your Root, which is but a Mouldring, and Mouldred Writing to be but Rottenesse, and so Conse∣sequently, that at last your Blossom must go up as the Dust.

1. Let it be ••eeded how J. O. (as is aforesaid, and here∣after 〈◊〉〈◊〉 at large) Pleads the Absolute Necessity of the Integrity of the present Text to be in the Hebrew and Greek Transcriptions (though Translations, which are the Peoples Scriptural Rule, himself proves to be most exceedingly Cor∣rupted) Entire to every Tittle, as at 〈◊〉〈◊〉 giving out, with∣out any losse, so Strictly, that if it be not so, but it appear to have been Altered by Ablation, or Addition, of the Points by the Tiberians, 〈◊〉〈◊〉 Cessarum ••eft, he utterly gives up for Gone All Gospel-Godliness, Cryes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? Where shall we Stand. And sees no way to be Delivered from utter Uncertainty in and about all Sacred Truth.

2. Let it be Considered, that Ye, who Plead such a Necess••y of

such Integrity of your Foundation of Faith, had need be sure of your hand, yea, Infallibly certain in your selves, and in your Proof of it to others, or else ye make your own Graves with your own Hands, and pluck up your own Religion by the very Roots: Ye stand Eminently concern'd, upon the Concession of your Faiths Foundation not to be firm, in case one Tittle of the Text, ye frame all upon, be found wanting, or Points added since its giving out, to make it not probably onely (as incertum aut ignotum, per incertius aut ignotius) but Un∣questionably clear, that the Text hath every Tittle, and that no Points are superadded since its first Penning, or else to begin again with the Qakers, at your A.B.C. in the things of God, and lay a better Bottom for your Building, and surer Ground for your Faith, then ere ye have done; for (as J. O. sayes in another case) its but meet that men should be call'd to Ac∣count upon their own Principles; and such as suppose Sal∣vation to sinke, if every Syllable be not seen, and Repose so Eternal a Trust upon a Temporal, External Text, as to assert All Saving Truth to Fail for Ever, if its Transcripts be not as Entire Now, as they were some Thousands of Years ago, and ••in the Everlasting Gospel of God on so Ticklish a Point, as Mens Mistaking, or Not Mistaking, in Writing out the Bare Letter of it, had need to be Not so Suppositive, (as J. O. is) but Positive in Their Proof, and Uncontrola∣bly Demonstrative of Their Principall Proposition, and Not Impositive of Their Own Thoughts, Imaginations, Ap∣prehensions, Uncertain Conjectures, and Pretended Pro∣babilities onely, Sith the Stresse of a Case of such Dangerous Consequence Stands upon it, that All Souls (as J. O. sayes at least) so Depend on it, as to have No Means of Their Salva∣tion, if Their Proposition prove False, and They happen to be Out, or Miscarry in it: Or else in Case Ye can't so Clear it, then Confesse (as J. O. seemes to do sometimes, but that He is loath to stand Long to the Honour of such a Confession) that Ye well Know Not Where Ye are, nor What to Say about the Various Lections Ye finde to be Crept into Your Text; nor What may be the Cause of its Being so; and that Ye have Nothing to Blame, but Your Own Ignorance

of the Scriptures, and other Cases; And of the True Foundation, which is the WORD it self, and Not the Scripture, or Writing of it; And that Ye have Never with Your Shallow Comprehensions and Understandings, Ye have Hitherto lean't to, reached yet the Vtmo••t Depth of Truth, and so think it Meet, since Ye can make No De∣monstration of Your Position, to lay it Down Altogether, and, of Learned Men become meer Wormes, not Captivating Others to Your Own Thoughts, but Captivating Your Own Thoughts to the Truth, and to the Authority of God in his Word nigh in the Heart, and Not leaning Alone to the Lesbian Rule of a Naked Letter Without You (See J. O. p. 303. 347.) For as Error Minimus in Principio fit Ma∣jor in Medio, Maximus in Fine; So, there being but some Errours in Your Bottom (O Ye Builders!) Your Building must needs stand Awry, and be most crooked at the Top.

Yea, this is a most Vndeniable Truth, That the Faith about that, which is Beleeved to Be the Foundation of All Saving, and Divine Faith in other Things, must be Built upon an Un∣doubtedly Divine Basis, and stand in a Ground that Can't be Shaken, and on an Infallibly Sure, and Unquestionable Foundation, and Not on such A Flexible Thing as Mans Conjectures, Thoughts, Apprehensions, Opinions. This Way, or That, Nor on Meer Humane Fallible Perswasions, Reports, Writings, Testimonies, Traditions of Authors, either on One side or Other: Or else (as J. O. sayes) So say I, We shall Quickly see (and because of This, See it We do Al∣ready) what Wofull Estate and Condition the Truth, that the Scripture Talks of, will be brought Vnto, And how Brittle the Belief is: If the Foundation, that any Fabrick Stands on, should be Stone, and the Ground, that Foundation stands in, should be but Sand, That Building will not Abide; when the Stormes and Waves come: If the Foundation of Your Faith in other Things be the Integrity of the Text to a Tittle, as at first Given Out (for so it is with J. O. or else He gives All up for Gone) and Your Faith about that Entireness to a Tittle of the Text be Founded no where but in Fancy, Conceits, Thoughts, or in the Opinions of Your Selves, and other

Men Ye Side with, Opposing as Learned as Your selves that Side Against You; I here Affirm in Sober Sadness, and in the Fear of God, not Derisorily, that All Your Faith is of No more Force, then a Fiddle-••tick is of to Fight withall, as to the Effecting of that full Freedom from Sin and Salvation, which Comes by Christ, which is the End of his Coming, to All those that Unfainedly Believe in his Name.

3dly. Let it be We••l and Wisely Weighed, how Wonderfully farre Short of Scientificall Syllogismes, and Clear Demon∣strations, or of so much as True Topical Evidences either, Your Arguments are, in Proof of That Entirenesse and Inte∣grity of Your Text in Every Tittle, if there be No Better to be Vrged by You (as in Truth there are Not) then what are Vrged by J. O. in that Case, on Behalf of the University and Clergy.

For after J. O. had stood out as long as He well could with Sticks and Straws against the Novelty of the Points, and the Variety of Lections in the Texts of your Transcripts, He plainly Yields and Confesses both, as is shew'd hereafter.

1st. Vrging His false Conceits about Gods Promise, and Pro∣vidence, and Loving, and carefull Aspect over the Transcribers and such like Fancies of His own, yea all along His own and others Thoughts against them, and concluding thence thus, Shall We think this and that? Is it not very Improbable? Shall We imagine so or so? And then at last clearly confessing the same He before contended against.

Which Grants, though, when they are gone from him, He would gather in again, fearing He hath lost a••••, if He do not a little qualify them; Yet in what a poor way He puts on to Reduce and Recover what He had given by His Yieldings and Acknowledgments, and how they are of as little force, and to as little purpose, as Pharoahs endeavour was to bring Israel back, when he had once let them go from him, A very Fool may feel, by the following Examination of what He uttereth toward the Regaining of His Ground again.

His Maxime or Main Proposition, He fights for all along, from first to last, being that the Now Copies of the Originall Text are Entire to a Tittle, without any losse, by the Mistakes of the Transcribers, or change, by Addition of the Points.

His Main Medium of proof is the Promise, Providence and Care of God concerning the entire Preservation of your Originall Texts to a Tittle: the Foolishness, Falseness, Weakness and Absurdity of which, together with many other Mediums used by Him, not one of which is Ta••tamount to so much as a Topicall Argument, I have sufficiently hereunder discovered.

One of his Main Subordinate Mediums is (not the Infal∣lible Guidance, Direction or Assistance of God, for thats denyed by Him, to all the Transcribers, the first, as well as the last, p. 197.) But only the Religious Care, Diligence and Con∣sideration of their Work in Hand, and with whom they had to do in it, and Gods Loving Aspect over them in it, and this is all He does, or dares Ascribe to the best of them, from whence He inferres no more (which yet is not half enough to His purpose) then a Probability that they might not be Mistaken at all in a Tittle, or at least not so much, as the Tran∣scribers of Heathen Authors: Concluding in such like Terms as Shall we think? Can we Imagine? Surely its very Impro∣bable: It seems to border on Atheism to Imagine they were mistaken so, as that the same fate attended them, and the Text in their Transcribing it, as hath done other Books, and much more such like Trifling Stuff.

After this His Arguing to which Probability that they were not so mistaken, lea••t He should seem to have over-shot Him∣self in going but so far, He begins to fall again by Degrees, and Confesse, 1st. That, though it were very Improbable, yet 'twas not Impossible for them in any thing to mistake; and then 2dly. a little farther yet, He falls a Confessing and Granting, à Potentiâ ad Actum, that they did mistake, and that failings have fell out and been found among them, and that from thence Various Lections are risen, sundry of which He also instances in:

Notwithstanding all which Concessions and Grants, whereby He layes himself and his Arch-Assertion Level with the Ground, He yet seeks to Scramble it up again, and to save Himself from sinking quite down, by catching hold on many weak Twigs, and to Lick Himself whole with a Legion of little Worths, which

(as is shew'd hereafter) do not heal him of the Wounds, which Himself gives to His Own Arch-Assertion.

Thus, while Wisdom builds Her own House, The Foolish Woman pulls Hers down with her Own Hands:

Moreover how Ye Ministers Unminister your selves Every Way, who can't but see? Ye deny the onely True Foundation the Letter layes, which is the Light, and lay the Letter in its stead, yet what a slender kind of honour, ye give to the Letter too (for all your so Loud Laudings of it in Words) is shew'd Exer. 2. p. 51, 52, 53. Ye deny any Infallible Guidance of your selves, as well as others at this Day, by the Infallible Spirit, which Holy Men of God ever spake by (as they now do) in dayes of old; Ye deny the only Way of Justification by Christ, and his Righteousness Revealed in your selves; Ye deny the Light that leads to Life, as very Darkness it self; Ye deny Perfection here, the very End of all Ministry; Ye Preach for Hire, and Di∣vine for Money, and have beguil'd People into a Love to have it so, what will become of you, and what will ye do when the End of all this comes upon you? Ye are such Turners to and fro with the Times, Turning and Tempering your Tenets thereunto, that there's no Generation of men (unless That of Those, who, with their Traditions, and Empty Formalities, make void the End and Equity of the Law, as ye, with Yours, make void the very Power and Perfection of the Gospell) can so Generally, or so Truly say, as ye may of your selves, Tempora Mutantur, & nos Mutamur in illis: Witness All Vicissitudes of the Times, from Henry the 8th. to this Day, wherein (Ex∣ceptis Excipiendis, some Few only, in each Turn, to be Excepted, who rather then Turn would Burn, & bear the spoil of both Per∣sons and Possessions) the Two Nurseries of this Nation, and their Respective Nationall Nephewes and Children (viz. That Noun-Adjective Priesthood, which could never stand yet alone by the Sword of the Spirit, without the Sword of Secular Powers, to Secure and Support them in their Spirituall Maintenances and Ministrations) have for the most part, as to their Formes of Religion, like Reeds shaken with the Wind, and Yielding with the Tide, Lean'd all along (for Livings sake) which Way so ••re the Powers in Present being (per force) would Form or

Frame them to and fro, viz. from Popery to Prelacy, from that to Popery back again, from thence to Prelacy again, from thence onward to the Scotch Presbitery, from thence on to a more moderate, mixt kind of Presbiterian-Independency, and (after so many Oaths, or Vowes, and Covenants to En∣deavour the Extirpation, Root and Branch, of that, which may (as well as any of the other for ought I know) serve the Turns of such Turncoat-Teachers, as make an External-Temporall Trade of Talking on, more then of Walking in the Eternall, Spiritual Truth) how many are now minded (if the Word should be, As you were) to face about again to the O••ning of that late Episcopall Hierarchy, I cannot determine; yet I can Divine, by the doings of some Divines, that not a few of those who were not long since so devoted against it, that (had not the Tide Turn'd upon them, contrary to the Common Course of Presbiterian Expectation) one may safely say they would never have said so much for it, as they now begin to do, will ere long (if not com∣ply with it Simpliciter) yet, by some Simple Secundum Quid or other, distinguish themselves into an Union and Com∣pliance with it, and dispute themselves into some Share and Di∣vision with its Children in their Spirituall Dignities, and Pre∣ferments, Alias, Confound themselves into some Common Com∣munion with them therein, rather then (for non Conformity to their Form and Government) be wholly Excommunicated (Ipso facto) from All Communication with them in those their Carnall Clericalities: If their Episcopall Brethren (as they have of late began to call them) be but as free to entertain them thereinto, in this Day of their Dominion, as some of the Presby∣terian Brethren (who Dein'd the other no leave, nor liberty to live in their dead Form under them, in the day of their (as undue) Domination, seem forward to intrude themselves into a dwelling with them in their Tents, it seems to me at least that they may yet Cott'n well enough together with them for their own Ends: Witness not only some Words of R.Bs. Book about the Visibility of the Church very newly extant, which intimate his owning, in some sort, a Su∣perintendency of Bps over Presbiters, but also in his Preface to that very Book of ••. T. I have here to do with, which are these, viz. I have already told the Episcopall-Brethren that Bishop V••her

and I did fully agree in half an hour, and therefore it's not long of us, that Our Wound is yet unhealed; (And though I never treated with Mr. Tombs about such a matter) I am confident he and I should agree in one dayes Treaty upon Terms of Communion, &c.

Thus we see how ready these men are to Creep into a Corre∣spondency with the Metrapolitans themselves of that lately Exploded Hierarchy: And whether an Exaltation to that Honour of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Lords over the Clergy, 1 Pet. 5. And such a Benefice as a Bishoprick may not be so Swallowed without straining, as to stop the once open Mouths of SMECTYM∣NUUS his own Sides-men, is shrewdly suspected by many, whose Eyes are strictly set to see what some will do, who seem to sit next dore to it: What Edm. Calamy, and such, as with him seemed to be Pillars (like Jachin and Boaz) before the now Tottering Tem∣ple of the late Presbitery, will do in such a Time, if ever Temptation by such a Tender shall happen to attend them, will be not a little Observed by their old Brethren, who were once not a little Observant towards them: A little Time to such as Doubt them may now Discover it.

Ye Clash against each other, as Eagerly as ye are able in your Blind Zeal, about many meer Accessaries, yet Close as Cordially as Men of one Heart, and one Soul (under pretence of Love to it) in Enmity against Christs true Light in all Men, which is that Main, and one Thing Necessary; witness both Tomb's and Baxer's Epistles to that very Book of theirs a∣gainst the Q••a. herein reckon'd with, wherein all their former fightings* 1.3 for and against Infant Baptism seem to be swallow∣ed up in the Gulf of their Ghostly Agreement against us, and Vnanimous Gainsayings of that saving Grace of God (i.e. His Light) which Tit. 2. 11.12. Appeares inwardly to All Men, from appearing (if it might be) in its outward Ministry unto Any at all.

The Lord open your Eyes, that some of you at least may yet see, in this Day, wherein ye are much Benighted, what makes for your Peace, before it be hid Eternally from your Eyes, that Hell, which is Enlarging her self to receive all your Pomp and present Glory, may not open Her Mouth and Gape so wide upon you ere ye are aware, that ye sink All down, as uncircumcised ones into the sides of that infernall Lake, and so the Pit shut her Mouth upon you All for ever.

4ly. And Finally, O Ye the Present Rulers in this English Na∣tion, and the rest hereto pertaining, whether Supream, or but Subordinate, Though I neither do, nor may put what herein is put forth under Yours, or any meer Mens Patronage what∣ever, but under Christs alone, by whose Power only, in a Weak Earthen Vessel, this Work was thus far Performed, to whom only, as it came through Me from Him, so I Dedicate it back in Service to his Own Truth, together with all the Honour, Praise, and Glory thereof, which is due alone to his Own Name, yet I both may and do hereby Present it unto You also, as of no small Concernment to Your selves; And more Peculiarly unto Thee (O King) Sith As Thy Personal Interest, as to Outwards, is now under God, and Christ the Highest; So Thy Personal Influence into all Temporall, and Civill Affairs, wherein Thou art Concerned to see to the Common Wealth of all People, in This Thy Native Nation, that own Thy Supremacy therein, and in All, but Truly Spirituals, and meer Conscience Cases, Relating Immediately to the Soul between which and God, in matters of Faith, Worship, and Religion, Christ himself by his Light, and no Man, much less the Pope, is the only Judg) is seen at present to be the Greatest upon Peoples Affections; That Thou with Them, maist have the more Perfect Understanding of the Principles of those People, against whom ye are oft much Mis-Informed. Tis a Ticklish Time with Thee (O King) and Thy Govern∣ment, in the Nick of which, Thou maist saon do That, which may be the Making, or the Marring of both thy Self, and It for Ever: It lyes on me from the Lord, herein to clear my Conscience towards Thee, and those under Thee, in Bowells of Compassion to Your Pretious, and Immortall

Souls, In His Name, whom I serve in Humility of Mind, to Warn you to take Good Heed what ye do, le••t by Tam∣pering beyond the Line the Lord hath ••ent you in the Mat∣ters of Religion, and so by Leaning to some one Form thereof, that may seem the Truest to some men, whose minds, meerly for their own Ends, are Moulded into the Image of it, ye Lead all the Rest away Captive after that, and so not only Over-load the Seed of God in all his Saints, but Over-charge your selves also so far, as to Lay Wast, not only that Religion, which, among all the Rest ye Ruinate, is the Truest, but your Own also, which ye would Set up to Stand alone in the Ruines of the Rest; Which said True Re∣ligion God hath Decreed so to Stand, that all those that are peaceable toward it, and let it alone shall stand the more Pros∣perously by it, and all that rise up against it, in their Vain hopes to Ruine it, shall assuredly fall before it for its sake: Caution is not Condemnation: What ever cause there is for it at this time, yet my Call is not in this Place to Com∣plain of what Abuses Honest Men passe under, both in City and Country, as Contrary to what hath been Declared by the KING, as they are without his Personal Cogni∣zance thereof: My Hearts Desire and Prayer to God yet for this, though Divided, English Israel is that its People may not Perish, but yet be Saved; for I Bear them Record, they have a Zeal of God, but not according to knowledg, if it were, they would all come down to that One Light of God in every of their Own Hearts, in which God is, in which alone (as the Letter it came from Speaks, 1 John 1.5, 6, 7.) All True Union and Firm Fellowship, both be∣tween God and Men, and betwen men one with another stands; Yet this I say, as one that hath Obtain'd the Mercy from God in his Light to see it (to my present Grief for them, if they see not timely to it) that there can be no Long Lasting Peace in these Latter Dayes, to this, or any Nation in the World of Christendom, nor Beating back again of those Swords into Plowshares, and Spears into Pruning Hooks, which from Plowshares, and Pru∣ning Hooks have been of late beaten into Swords and

Spears, Till Secular Princes become so Prudent, as by Blind Guides in Spiritualls, to be no more beguiled into a Building up of some Babel or other, with the Blood of all other Christians, that cannot Blesse it, and so Pollitick for them∣selves at least (if not so Pittiful to others, and Patiently Pious toward the Lord) as, according to Gods Will there∣in, to let Tares and Wheat stand still together (though not in the one Floor i. e. the Church) yet at least in one Field i. e. the World, or Civil States thereof, untill the Harvest; and to let Religion alone (which is that alone that Crushes them to Pieces, while they Meddle much to Make it, and Cumber themselves more with it then God Requires) to Stand or Fall (as True or False) by its own Power and Evidence, which is that of the Spirit, without the Interposition of any External Arm of Flesh s••retcht out in Persecution of any to Establish it (For not by Might nor Power, but by My Spirit saith the Lord) and leave All People (who if his Word Alone may not Winn them, have leave so to do from God Himself, so they'l take from Him what comes on't at last) to Walk Every One in the Name of his God, and Leave Gods Own People (who have no leave from Him to do otherwise) to walk in the Name of the Lord their God, from henceforth and for ever.

If ye go about to make Religion a mee•• Engine, where∣by in Pollicy to Establish your selves, and make it not rather your own Main Design to Establish It (and that ye can never do Positively, by making Lawes for the bringing of All to such, or such a Particular Form of it, but Permissively only, by suffering all People to be of what Faith toward God they find Evidence for in the Light of God within themselves, while they Live in Peace and Faithfulnesse in their Civil Dealings and Demeanour one by another, which is the Pleasure of the Lord, concerning You in that Particular, your Work of Settlement shall never Prosper long, as theirs hath not done, who have lately gone before You, for the Mouth of the Lord hath spoken it.

O my Bowells, my Bowells! How have I been Pained at my Heart to see each of those Three Several Churches of

Christians, that Sit still under the Shadow of their Selfish Shepheards, under the Cloudy Conceits of their Several Clergies (so called) viz. Papal, Prelatick, Presbyterial, each of which will be National, or Not at All, Wearying themselves, and their Poor Christ'n Creatures, with no other then the Greatnesse of their own Way, and each, as it were, no lesse then Mo••e Ruentem Sua, Suis ut Ipsa Roma Viribus Ruit: That they All, and All others also, walk∣ing in Love and Peace, might stand so long as they are able by Arguments, without Armes to uphold them, or any Armour to Shield them, but only the Armour of Light, by the Evidence of their Own Words, without the Edge of either the Civil Shepheards, or the Souldiers Swords Swaying to any side, any more then to see that the Civil Peace be Preserved by them all, is my Desire; It would then in Coolnesse soon be seen clearly, whose God it is that is the Lord, and by each Single Searcher, that the Lord alone is God, and such as are for him, would also follow him, and such as (seeing no other God then Baal) are for him, would also follow him, and each man be well Con∣tented to Live and Dye in the Service of, and Receive his Reward from his Own God: And they whose Dagon cannot Stand, but Fall before the Ark of the Living God, would be seen to be but of that Wretched Race; And if yet any are so Devoted to their Own False God (though they see He cannot stand in the Presence of the True God) that they'l Set Him up Again, rather then they'l Own the True One; let the Philistines Erect their Dagons, after they are down, as oft as they will, even till they fall again and Break to Pieces, they shall have Liberty, withall my heart, to Set them up for themselves to Worship, but shall never Set them Up again any more for me; who know that what ever is pure Religion in the Sight of that Generation, who are Pure in their Own Eyes, and yet are neither Washed from their Filthinesse, nor have Faith they shall be, while they Live in this World, whether they Own or Own not a Purgatory in that to Come, Yet that pure Religion, that is Undefiled before God, is to Visit the Fatherless, and

Widow in their Aflictions, and to keep a Mans Self Un∣spotted of the World: Those Men who abide Stedfast, Un∣movable, abounding in such works of God, as the Light Leads to, Find their Labour not in Vain in the Lord; But whoever seem to be Religious, and are Unbridled, and not Ruled, and Ordered by Gods Own Spirit, in their Spi∣rits, Speeches, and Conversations (and much of that sort of Religion there is among Christians, as was once among Jewes, and is in all men, whom God made Upright, but that they seek out many Inventions, which the Scripture calls Vain Oblation, Isa. 1.13. Vain Conversation, 1 Pet. 1.18. Vain Customes, Jer. 10.3. Vain Worship, Matth. 15. Vain Faith, 1 Cor. 15. Jam. 2. Vain Shew, Psal. 39.4. Vain Thoughts, Jer. 4.14.) These mens Religion is all but Vain; As it's all but Novel, and Narrow to the Oldest, which is most True, and most Catholike, or Universal.

As true as is that there are many Religions in the World, so 'tis that each Religion Pleads it Self to be the Truest, and from no lesse then it's own greater Antiquity and Universa∣lity then all the Rest; and I as truly know both That Church and it's Religion, to be both the Eldest and the Largest, which is by blind Men judged to be the Least, Last, and Newest, as I willingly yeild the Eldest, and Largest, to be the Truest: And if that of the Quakers so called, which is counted to be the most Small and Upstart, be not the most Catholike and Antient that is in the World (however now Disguised by the Serpents Subtilty, under the Newest of those Nicknames, which the World never wanted in any Age, wherewith to Render the Right Religion Odious) I here professe my Readiness to Renounce it; But if it be [And there needs not much to do to prove it so to be, Sith to Tremble at Gods Word, and Walk in his Light, and in an Innocent, Honest, Humble, Harmless, Holy Life (the very End of all Outward Observations (in which Gods Kingdom nor Stands, nor comes, but in Power, and a more Hidden, and Inward Righte∣ousness, Peace, and Joy) Required once by God, and now by men practiced pretendedly to the self same End) and to do as we would have others to do to us, which (saith Christ)

is the Law, and the Prophets, the Sum and Substance of all their Doctrine, the Hight of which is that Love, that Loves Enemies, does Good against Evil, and Works no Ill to the Neighbour, and so Fulfills the Royal Law (which is the whole of the Quakers work, as to God, and of their Message from him to the World) is no other then the same that was Universal (as to time) from the beginning, even from Abel, Enoch, Noah, who walk't with God in this Life by the Light, which only leads to it, long before any at all of that Letter, which came from the Light, and leads to it, ever was to Walk by, and not so Particular (as to place) as any of those are, which Falsly call themselves Catholike, and yet are not only Thousands of Years Younger then this, but also Contained (as even all Christendom it self is) in some Narrow Corner of the World, into the Whole of which the Light hath gone out, and brought forth Fruit, to the begetting of that General or Ca∣tholike Assembly, and Church of the First Born, whose Names are Written in Heaven, to which, as the Hebrews then Heb. 10. so the Quakers now are come] Then let all those Religions, who now Renounce it, as meerly New and Nothing, beware lest they Reject Gods Councel, which is his Light in their own Consciences, against themselves to their own Perdition.

This is that True Religion, which where it is not, all Out∣ward Observation of what God Himself Requires, is now, as under the Law it was, but Irreligion, and Iniquity in the Account of God: This is the Good Way, Jer. 6. The An∣tient Paths, which Israel, ever busied in many lesser matters of Tith, Mint, Annis & Cummin, neglecting the Weighty, & the Main, would never be perswaded by Her Prophets to walk therein; Which way, and who so walk in it are the True Way, and Holy Seed, which, as the Substance of the Oak, or Flourishing Tree of Religion, when the Leaf of all Outward Form shall Fall off, and Perish, shall Stand and abide for ever.

This Way is He, who is the Way, Truth, and Life, and This is the Church, and People of God, who Walk in him, of both whom (though they seem to the Blind Seers, to come after all other wayes and people) it may be said in Reference

to them all, as John said of the same, This is he who cometh from Above, and is Above All, who cometh after me, yet is prefered before me, for he was before me, whose Seed or Church, which is One (As He said before Abraham was, I Am) may say of all outward Priesthoods and their Churches, before any of these were, I am: Be ye therefore (O All ye Powers of the Earth) Tender of Touching the Tender Lambs of Him, who is the Antient of dayes, by whom the Judgement is now Set, and the Books are Opening: I know while Satan that Old Serpent is Alive, his Antient won∣ted Work will not be Dead, of moving you by his Ministers, whom be Transforms, as the Ministers of Christ, and Righ∣teousness, to make Havock of both that Despised Ministry, and that Little Flook of Christ, that hear his Voice; But be ye Advised, if not by us, yet at least by Gamaliels good Coun∣cell, Acts 5.38. in your Councells, who said to them then, as I to you, whom I wish not to Afflict any for the Quakers sakes, but to take heed of Afflicting them at the wills of others, whom they Torment and Trouble, with nothing, but (as they think at least) with too much Truth: Refrain from these Men and let them alone, for if this their Councell and their Work be of Men, it will come to nought, but if it be of God, ye cannot overthrow it, lest happily ye be found to fight against God; And its hard for you to kick a∣gainst the Pricks: No Powers nor people did ever Harden them∣selves against God and Prosper: Subtile Sanballats, Tale∣bearing Tobiah's, and Haughty Hamans (who never had that Honour, from the Honest Mordecaies or Seed of the Jewes, they Hungred after, being themselves that Seed of Evil doers, which are never to be Renowned) were ever Insinuating to Kings and Rulers against the Saints in all Ages, as a certain odde People Dispersed about the Provinces and Kingdoms, whose Lawes are Diverse from all People, neither keep they the Kings Lawes, but intend to Rebel, Est. 3.8, 9. Neb. 4.2, 6.6. So that it cannot be for the Kings profit to suffer them, and so Sugge••ting (as those Ministers, who though they Swear to the Kings Supremacy in all Ecclesiastical, as well as Civil Cases, yet in Effect take themselves to be Supream

Directivè, in point of appointing what's the Faith, what is He∣resy, who Hereticks, owning the Magistrates as Supream, only Correctivè in point of punishing Hereticks, when they have Censured & Sentenced them as such, do at this day) * 1.4 That if it please the King they may be Destroyed: Yet I say to Thee (O King) and to All thy Councells, and Subor∣dinate Powers, as Ye Tender your Internal, External, and Eternal Welfare, proceed not upon Account of their Proposition of it to you, to Persecution of that Seed, which it's so much for the Kings Profit to Suffer to Live quietly under Him, that ye cannot Prosper to any purpose, but must rather Perish in all your other Purposes for their sakes, while your hands are Stretched out against them, and till ye come to let them stand Peaceably by you (at least) while you have your own, if yet ye will not stand as one with them in their Right Religion: And if ye mean more lastingly to enjoy your Own Formes of it (which are not Everlasting, as the other is) be not found Fighters against the Power of Godlinesse where it appears, for that hastens the Fall of the Formes before it, which else would be longer Liv'd, then so they will be: But if you build anything at all that shall stand much longer then while ye are Building it, return to him, who not long since Smote you, or else his Hand will be Stretched out against you still, and begin upon the Right Basis, the Light, and Spirit, which leads only into that Life, and Divine Nature, the Letter talks on: What ever Forms of Government, Civil or Ecclesiastical, Grow not up from the Ground of that True Righteousnes, Peace and Joy in a Holy Spirit, in which, and not in words, shewes, Forms, nor Observations, Christs Kingdom Stands, which is now at hand, must give way to it, as that comes on, no Building of man being able to stand, where the Lord begins to shew his Building, Esdr. 2.10.54. And though the Builders think they make as sure work as Those, Isa. 8.8, 9, 10, &c. That say

in the Pride and Stoutness of their Heart, the Bricks are fallen down, but we will build with Hewen Stone, the Sicamores are cut down, but we will change them into Cedars; Yet they shall Build, but I will Throw down (saith the Lord) Yea every House that is not so Built, is not on the Real Rock, but the Slippery Sands, and when the Rain De∣scends, the Floods Arise, the Storms and Winds begin to Blow, and Beat upon the house, it will Fall, and Great will be the Fall thereof.

According to the Liberty by you yet lent us (who are in their desires sold not only for Bondmen, and Bondwomen, for then we should the better Bear it, but even as very Sheep for the Slaughter) It's no Treason to you, for us to Reason with them, and with You about them, by Reason of whom, so many Souls are made to Perish; and 'tis no lesse then to betray your own Souls to Slaughter, and Eternal Slavery, for you not to Try their Talk.

First, Who tell it you for Truth, that there is now no Gui∣dance of Christs Own Ministers by Christs Own Infallible Spirit: They that Teach, that their own Teaching is but Fa∣lible, may easily draw all their Implicit Followers together with themselves into the Ditch.

Secondly, Talk for Liberty of Conscience, while they are under the Lash of others, and for Persecution, as soon as they can Climb to be Lords over all.

Thirdly, That Affirm Christ's Righteousness, Wrought in his Saints Persons, by his Power and Spirit (Serving to San∣ctifie them too, & to fit them for Heaven) to be of no other worth, and worth no better Name (and worse they cannot give it) then that of unclean Dung, Losse, and Filthy Rags, which Doctrine is Necessarily Deducible from T. D's. Writing against the Quakers, who yet sayes, David, even while Guilty of Adul∣tery and Murder, was not in a Condemned, but in a Justified Estate,

Fourthly, That where and while God Tenders Salvation Openly and Universally to All Men, He Secretly Intends it, but Particularly only, to a Few.

Fifthly, That that Light the Quakers Testify to, which

in Truth is no other then the True Light, which the Life is, which their own Rule of Scripture sayes, John 1.9. En∣lightens every man that cometh into the World, Enlightens not every one, but very few, And is an Horrible Figment of the Quakers, an Imaginary Christ, as to Salvation in all Divine Matters, Darkness, Blindness it self, and many more sayings of that sort, under which they Scorn it (as J. O. does * 1.5 ) and other Divines, viz. R. B. and J. T. little lesse.

Sixthly, 1. That the Letter of the Scripture, is the only Sure Foundation, and Rule of all Faith. 2. That the said Letter is Variable and Varied, and yet. 3. That A thing that is Variable can be no Rule neither, which is one of the many Rounds the Rabbies Run in.

Seventhly, That Preaching of Perfect Purging, and full Freedom from Sin in this world, is a Doctrine of Devills (so T. D.) and Punishable With Prisons, and other Paines (so I. O.) & that there's no Purgatory, for purging away the Remnants of it (as the Pope Falsly sayes there is) in the world to come neither; which Perfection of Holiness (so far as to deny of all Unholiness) and Salvation of Souls from Sinning, is the meer End of Christs coming, Matth. 1.21. the end of all Ministry that's of his giving, Eph. 4.11, 12, 13. the end of all the Apostles Writing, & willings of men to walk in the Light, 2 Cor. 7, 1. 1 Iohn 1.6, 7, 8. 1 Iohn 2.1. and of all true Faith or Be∣leiving, 1 Pet. 1.5.

And, as it's no Treachery in us to you nor others, nor yet in you, and us, and all men to our selves, to Try what's Truth,

before we Trust, Take, and Talk for it, much more Obtrude it, as that Truth, which must Subpaena (as so) be believed by Ali: So it's no lesse then time for us to Ask, and put it to the Question among you (Sith both cannot be so, who are so Contra∣dictory, and if they be Right, weel own our selves to be wrong, when once they prove it) whether those, who in Christs Name Minister the abovesaid Messes for Truth, or the Qua. who in their Ministry Minister the very contrary, and no less then the Infallible Truth it self, be Christs Ministers: So having in my time, Born my Testimony, as a Friend to the Truth, against such as Tread, and Trample it under Feet, and A••k'•• an Answer from that of God in All Consciences (to which I Appeal, to Judg between the Clergy, and the Quakers, who are in Truth) I Sit down Satisfied in my Own Conscience in the Sight of God, holding Love to All Mens Persons, and Warr with nothing, but Mens Wicked Works, not knowing whether this may be the Last Time of Asking; After which (as to this way of Appearing in Print against the Pervertures of the Parish Priesthood) I may, for ought I know, for Ever possibly hold my Peace.

Sam. Fisher.

Notes

• * 1.1

  Magistracy we own, and, for Conscience sake, ••hereto are Subject, as an Ordinance of God, and for this cause have we at all times paid Tribute. Custom, Exc••se, and Assessements, and all o••her dues thereto belonging, that we may live a godly and quiet life under their Goverment, wheniever God calls thereto. For to peace are we called with all men, and that we seek, and can freely contribute to the Magistrates power, that bears the Sword for that end: But out of Warrs we are redeem'd, and may neither learn, nor teach warrs any more: So it is not for saving our many, nor in con∣tempt of any Authority set over us, that we have hitherto refused to raise: Armes with, or against any Power, since we were a People; for the mony we give to him wh••se Super∣scription it bears, but our Lives and Consciences we give up to God alone. And what ever we Suffer, a killing Instrument we may neither Form nor Bear against any of Gods Creation; for he that is our Saviour from all our Enemies, Leads us to save mens Li∣ves, and not to Destroy.
• * 1.2

  Which shewes, against that late Toy that John Tombs hath put forth in proof of some Swearing now (which is scare∣ly worth any further Answer, yet is Answered by Richard Hubberthorn) that what Swearing was then allowed of (as before a Ruler it then was, to end a Strife among men, who are yet in Strife) is now unlawful among his Saints, who are Redeemed out of Strife, and the rest of those fleshly works, which it is one of, Gal. 5. Nor doth John Tombs's insisting on the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Thes. 5.27. adde a jot to his proof; for howbeit it is Ordinarily us'd to signifie to Adjure or bind one by Oath, yet (being as some suppose, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to confine, or (as some) of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a bound or limit) it Originally signifies to bind, limit, confine, oblige any way, by Word or Promise, as well as Oath: And J. T. confessing Pauls Charge in that place, and those, 1 Tim 6.13. 2 Tim. 4.1. to be alike, therein confuses himself however: For the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there used, are no more then to Engage before some Witness (God or Man) or solemnly to Com∣mand or Charge, and not to Swear one, and cannot be taken so strictly, as to Adjure, though 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be taken in the moderate sense, i.e. any way to oblige, as well as in that rigid way of Swearing. And as for his saying 〈◊〉〈◊〉 is a Particile of Swearing, I say it is not necessarily so, but oft of Affirming onely, as Quidem, Profecto, Truly, Verily, &c. And however, where Paul uses it, 1 Cor. 15.31. he does not Swear, (as J.T. divines he did) for sith he, and all confesse none are to Swear by any but God alone; Pauls swearing there (had it been an Oath) had been unlawfull, it being not by God, but by his, and the Corinthians rejoycing.
• * 1.3

  What Works, Wagings of War and Fallings out have for∣merly been be∣tween R. B. and J. T. may be seen no far∣ther off then in that self same foresaid Book of R. B's. own putting forth (to the slashing of his own Back soundly (in that particular) with that Rod of hi•• own making) wherein these Two Foes Fall into such Fraternall Fellowship, as to knit themselves into One Foe-ship against us, to the Contents of which Book (after all those Denominations of Reverend Brother that passe between them in the Epistles of it) is 〈◊〉〈◊〉 not only a Catalogue of J. T's Books against that foresaid Tra∣dition, which R. B. B••angles For, but among the rest, that of Felo de se, being J.T's Collection of 20. Arguments Against Infant Baptism out of R. B's. own disputations For it.
• * 1.4

  Witnesse Blomes Book of Sundry Slanders and Calumnies against the Qua. (Stoln out of T. D's. Story Books and some others) An∣swered already by R. H. Dedicated by Blome to the King; with as Strong Desires of our Suppression, as there are in it long False Tales of our Transgression.
• * 1.5

  Who is not Inferiour in Flouting as it, to that their Creature of the Clergyes Cre∣ating, into those Course Con∣ceits, and Scur••ilous Scoffings at it, viz. Francis Duke, Master of that Ordinary or House, Ordinarily called Hell, Next to West-Minster Hall in the Pallace Yard, who in his very dately Extant Pl••ce of Prate against the Quakers, Stiles the Light within, An Antichrist in Villanies Sur∣mounting All Antichrists, that have done Villanously, p. 40. A Lousie Christ, A Vermin Bread of an Addle Brain, p. 19. and the Quakers being Led by the Light into the Lords Rest, so as not so much as to think their own Thoughts, nor Speak their Own Words, A Stinking Idoll (Forsooth) p 62. and Store more of such Sor∣did Stuff, as Stinks among Sober Men, which I f••bear to Name, Geo. Whitehe•••• having allready so Soberly Answered it.