VVater upon the flame

Water upon the Flame, OR, QUERIES Propounded in the Spirit of Love and Meeknesse to the serious Consideration of all Gods People, principally to the FIFTH MONARCH∣MEN, commonly so called.

1. WHether you are not subject to the like Infirmi∣ties with other men, and consequently sub∣ject to Errours and Mistakes as other men? 'Tis certain they that know most, know but in part, 1 Cor. 13.9. And whether the experi∣ence you have had of your pronnesse to erre, and be confident without cause, in some things as well as others, do not rationally call for these two things? First, To hold your present differing thoughts, humbly remembring, 1 Cor. 8.2. He that thinketh he knoweth any thing, knoweth nothing as he ought to know. Secondly, To be alwaies ready to look on other mens things as well as your own, remembring 2. Phil. 4. Look not every man on his own things, but every man also on the things of others. And 3. Prov. 6. Lean not to thine own under∣standing. And 12. Rom. 3. Let every man think soberly of himself. Remembring, 12. Rom. 16. Be not wise in your own conceit. Remem∣bring, 1. Pet. 5.5. Yea all of you be subject one to another, and be clothed

with humility, and 1 Cor. 14.32. The Spirits of the Prophets are sub∣ject to the Prophets. Wherefore, You that are but few in comparison of all the Godly, to adapt a particular Opinion, differing from the gene∣rality of al Christians that either do now, or ever did live in the world: and to hold it with a high and imposing Spirit, can possibly consist with obedience to those Scripture Exhortations, or a due sence of the pre∣sent darkness, blindness, and ignorance, that poor mortalls groan un∣der?

2. Whether the saying of Tertullian, be not rational and wor∣thy your consideration: A few dark and obscure places of Scripture ought to receive exposition agreeable to the current of Scriptures? Now whether the Scriptures of the Prophet Daniel and the Revelations, whereupon you ground your differing Opinion and high Purposes, be not dark Scriptures in comparison of other Scriptures of the New Testa∣ment; I leave to your consideration.

3. Whether any interpretation of Daniels Prophesie, or any other which contradicteth the plain & express Doctrine and Practice of Christ and his Apostles, ought to be admitted for Truth, or the Ground of any Practice, * 1.1 much less the Ground of War and Blood. The Querest conceiveth No. For that, First, Christ came from above and is above all, the annointed Prophet of the whole world, whom the Father himself hath born Witness to, by an audible Voyce, and Summoned the whole world to hear him upon pain of death, and because the Apostles of Christ received special Orders from Christ, for the good Government of the New Testament Churches, until he come again, and those in very plain and easie tearms. And Thirdly, because to accept of any interpre∣tation of their Doctrine, which contradicteth his own Doctrine, and personal Practice, would set Christ against himself, the ill consequence whereof, is not perhaps presently, or easily apprehended 'Tis certain the Prophets spake by the same Spirit; 1 Pet. 1.11. therefore nothing contradictory to him.

4. Whether that Exposition of the Prophets, and Revelation of Saint John whereon you ground the lawfulness of private persons running into arms and all your smiting resolutions be not directly con∣trary to Christs, and the Apostles Doctrine, and Practice, let the Scrip∣tures Judge, Matt. 5.38, 39, 40, 43, 44. You have heard it hath been said, an eye for an eye, and a tooth for a tooth, but I say to you re∣sist not evil, but whosoever shall smite thee on the right cheek turn the o∣ther to him, you have heard that it hath been said, thou shalt love thy neighbour and hate thine enemy; but I say unto you, love your ene∣mies

bless them that curse you, do good to them that hate you, and pray for them that despitfully use you and persecute you, and by this doctrine he taught nothing but what he lived to. He was oppressed, and he was afflicted, saith the Prophet, Isa. 53.7, 9. yet he opened not his mouth, he is brought as a Lamb to the Slaughter, and as a sheep be∣fore the Shearers is dumb, so he openeth not his mouth, 50 Isa. 6. I gave my back to the smiters, & my checks to them that pluckt off the hair, I hid not my face from shame and spitting. When Peter conceived with smiting thoughts, John. 19.11. Christ saith to him, Peter put up thy Sword. When Tribute was demanded of him, by a Heathen King, though he could have pleaded excuse, chose rather to work, a Miracle to pay it, and mark, Lest I should offend, Matt. 17. from 24. to 27. When Peter & John would have revenged the unkindness of the Samaritans to Christ, by calling for fire from Heaven to destroy them, He rebuked them, saying, you know not what Spirit you are of, Luke 9.55. For the Son of man came not to destroy mens lives, but to save them. Thus we see how far Christs Spirit, Doctrine, and Practice differeth from yours. Now let us harken to Saint Paul, Rom. 12.18. If it be possible, and as much as in you lyeth, live peaceably with all men. Bless them that per∣secute you, bless, and curse not. Let us follow after things that make for peace. Put them in mind to be subject to principalities and powers, to obey Magistrates, TO SPEAK EƲIL OF NO MAN, * 1.2 TO BE NO BRAWLERS but gentle SHEWING ALL MEEKNES TO ALL MEN. Yea more then all this, he exhorteth, that Prayers, Inter∣cessions and giving of Thanks, he made not only for Kings, but for ALL that are in authority, yea for such that they might have cause to fear, would hinder them in godly living, and disturbe their Christian peace. Why else must that be the subject of their Prayer, that they may live peaceably and quietly under them? and doth he not say, that thus to do, is both good and acceptable in the sight of God our Saviour?

5. Whether, the Lord Jesus Christ did not intend to become an Exam∣ple to all private Christians both in Spirit and Practice, in all things of a Morral nature? Such as Gentleness, Meekness, Love, Humility, and the like; (though not in such things which he did, as God, King, Priest, and Prophet, of the Church) that he did intend his own Spirit, and Pra∣ctice, in such things to be Exemplary is plain, by Luke 9.55. he cor∣recteth the intemperate Spirit of his Disciples by shewing them his own. You know not what Spirit you are of, for the Son of man came not, &c. The extraordinary practises of the Old Testament Prophets, was no Pattern to them, but His. 1 Cor. 6.17. He that is joyned to the Lord

is said to be one Spirit. And 2. Phil. 6. Let the same mind be in you which was in Christ Jesus. Christ calleth upon all his disciples to learn of him, to be meek and lowly, Mat. 11.29. Paul calleth upon all Christians, to walk in love as he did, 5. Ephes. 2. to self-denial, as he did, 15. Rom. 2. Let every one of you please his neighbour for his good, for, even Christ pleased not himself. Peter calleth upon all persons, to Bear Wrongs patiently, as he did, 1 Pet. 1.21. and so to tread in his steps, which, he saith, they were thereunto called, from his example. And John saith, 1 Joh. 2.6. He that saith he abideth in him, ought to walk even as he walked. And Paul saith, We are predestinated to be conformed to the Image of the Son, 8. Rom. 29. And it was his Glory, that looking into the Glasse of the Gospel, he became translated into that Image, 2 Cor. 3.18. So then Christs Image, Christs Mind, Christs Spirit, Christs Steps, is of right the Image of all his Saints, the Mind of all his Disciples, the Spirit of all his Friends, and the Steps of all his faithfull Followers. Is it not then above an ordinary won∣der, that you should pretend to so much of his Spirit, even at the same time, when your violent motions proclaim the contrary with a loud voice? Christ was all Smooth, and you seem to be all Rough. Christ was all for putting up of Swords, you are all for pulling them out. Christ was all for Saving mens Lives, and you seem to be all for Destroy∣ing them. Christ was for Binding up of Wounds, and you are for Making them.

6. Whether the Commandments and imitable Practises of Christ and his Apostles, before mentioned, be not as long liv'd, as other of his Commandments, and binding upon all his disciples, till he come again in Person. As the People of God under Moses, was shut up, as Paul expresseth it, 3. Gal. 23. under his Laws, till Faith, or the Gospel of the Mesiah come; So are the People of God, under the Gospel, shut up under Christs Laws, till He come again in Person to disanull them. onsult, 2. Rev. 25. That which thou hast received hold fast: How long? TILL I COME. 1 Cor. 11.26. As ought as ye eat this Bread, and drink this Cup, ye do shew forth the Lords death, Marke, TILL HE COME. So 1 Tim. 6.14. I give thee charge that thou keep this Com∣mandment without spot, unrebukable. How long? ƲNTIL THE APPEARING OF OƲR LORD JESƲS CHRIST. So that all the Positive Precepts and Examples of Christ and the Apostles, Practised and Commanded upon a Moral Reason, last as long as this present world lasteth, except we should interpret these Scriptures, or rather abuse them with the Quakers, and from them fancy another appearing

and Coming of Christ before his coming to Judgement, but to shew the vanity of their conceit. His coming to Judgement is called his Se∣cond coming, 9. Heb. 28. Whereas then it would be the Third. Con∣sider I pray, Is there any Time set by our Saviour or the Apostles, how long men shall be of his Spirit? Humble, Meek, Gentle, Obedient to Ma∣gistrates, no brawlers, but shewing all meeknesse to all men. And when his Disciples may lawfully turn into the quite contrary Spirit, from Lambs to Lyons, from subjection to Magistrates, to destroying them? Tis true there cometh a Time when the Saints shall Judge the World, Bind Kings in chains, Rule over Nations, Rev. 2.26. but it is the re∣ward of Overcoming all Temptations, and keeping Christs works to the end, even Till He Come. At which time Christ promiseth also, to give such Overcomers the Morning Star, 2. Rev. 28. Look the place. Now as you go to work, you catch at the Reward before you have done your Work. The Apostle James enjoyneth upon all the Christians, patience, James 5.7, 8, 9. Be patient therefore Brethren, saith he, How long? unto the coming of the Lord. The mean Time is the Time of Saints suffering not Raigning, in the Judgement of S. James, And is not Paul one with him, Marke 3. Colos. 4. WHEN CHRIT WHO IS OƲR LIFE shall appear THEN shall ye appear with him in glory. Mark that THEN, and not till then, for he saith, in the mean Time, they are dead, and their life is hid. Now, How are they dead, and their Life hid, if they must pull down Princes, and be the Earths Governours?

7. Whether doth not Daniel the Prophet tell us plainly in the 7^th of Daniel 21. That the Horn that spake great things, and whose looks were more stout then his fellows, that this horn should make warre with the Saints, and prevail against them untill the Ancient of Days come: If so, and that it appears by the 13. Verse as it plainly doth, That the Time of the Ancient of Daies coming, and the Son of Mans coming in the clouds of Heaven take place together. Mind the words Behold one like the Son of man came with the clouds of heaven, and came to the Ancient of daies, and they brought him near. If so, then how vain a thing is it to expect the Kingdomes of this world to become Christs till he come in the clouds of Heaven, and the Ancient of dayes with him?

8. Some of you make Dan. 7.18. (The words these, But the Saints shall take the Kingdome) the ground of present fighting with world∣ly Powers in order thereunto, now the Query is, Whether this be not a wild inference from the Premises, because tis clear from the 27. Verse that when ever they take it, it shall be first given them, and that's not till

the Ancient of days come: So saith the 22. Verse, Ʋntill the Ancient of daies come, and Judgement was given to the Saints of the most High, and the time came that the Saints possessed the Kingdom. Nay Christ himself hath it not actually given him, till his coming in the clouds of Heaven, vers. 13. Marke the words, Behold one like the Son of man came with the clouds of heaven, and came to the Ancient of daies, and they brought him near before him, and there was GIƲEN HIM Glory, Dominion, and a Kingdom. Can any one with any shew of reason con∣ceive that God would have the Saints to take the Kingdom before it be given Christ, Is not this then a strang piece of Religion in the People of God: Now in the dayes of their conformity to Christ in his humiliati∣on, to leave the Rode of all Gods Saints to leap over the Hedge of all positive Laws, and break down the Wall of most plain Precepts, to pull down Kings and Princes in order thereunto?

9. Doth not the Apostle John instruct us, that the Time of Christs Reign over the Kingdoms of this world, taketh place with the sound∣ing of the last Trumpet, Rev. 11.15. Mind the words, And the Seventh Angel sounded and there were great voyces, in heaven saying, The King∣domes of this world are become the Kingdomes of our Lord, and of his Christ. And the 1 Cor. 15.52. saith thus, In a Moment in the Twinkling of an eye at the last Trumpet, for the Trumpet shall sound and the dead shall be raised. So then, if the Time of Christs Reign over the Kingdomes of this world take place, with the sounding of the last Trumpet, which is Johns Doctrine; And the sounding of the last Trum∣pet be at the Time of the Resurrection of the Dead, which is Pauls do∣ctrine; Then how vain a thing is it to expect the Fifth Monarchy of our Lord Jesus Christ till after the first Resurrection?

10. Whether by the Stone cut out of the Mountaine without hands be not meant Christ with the House of Israel onely, or at least Princi∣pally? Because the same Work that Daniel saith the Stone shall do, Dan. 2.3.4.35. The same Work the men of Israel shall do: See also and compare the 41. Isa. 14, 15, 16. Who 12. Zach. 3. are called, a bur∣thensome stone. And is it not harsh dealing in the Interpretation of Scripture, to put that upon the Gentile Saints, which the Scripture fix∣eth on the men of Jsrael, where do we find the Gentiles called the men of Israel, in all the Word of God?

11. Whether the destruction of the Whore of Rome, is not plainly declared to be the work of the Ten Hornes, and not the Saints as Saints, Though the Saints in common with the World may be used in the Work, as they are Members of those Common-Wealths, over whom those Horns have Power, Rev. 17.16. The ten horns which thou SAWEST,

These shall hate the Whore, and make her desolate and naked, and shall eat her flesh, and burn it with fire. For the Saints as Saints to go about it then, is to cross the word of God, and I fear to run before they are sent.

12. Whether you are not in a great Errour, when you say, * 1.3 that the Stone spoken of Dan. 2.44. you find it to be Christ Jesus in the pure sanctified and refined Gentile Christians. To prove this, you urge in the first place, Mal. 3.2, 3. The words are as followeth, But who may abide the day of his coming, and who shall stand when he appeareth? For he is like refiners fire and fullers sope, and he shall sit as a refiner and purifier of silver. And he shall purify the Sons of Levi, and purge them as gold and silver, then shall the offering of Jndah and Jerusalem be pleasant unto the Lord, as in the dayes of Old. But how you should conclude the Text speaking of the Gentile Christians is strange. Are the Gentile Christians called by the Name of the Sons of Levi? The Persons of the Text are Sons of Levi, Sons of Jacob, v. 6. such as then were under the Law of Tithes, vers. 8. and are said to rob God in not paying of them, Therefore not Gentile Christians.

A second Text you urge to prove, the Stone in Daniel is meant of Christ in the Gentile Saints, picked not out of the World onely, but Churches also is the 14. Revel. 4, 5. but very impertinently in my ap∣prehension; Because the picked holy persons there spoken of, are said to be, One hundred fourty and four thousand, which if we will suffer John to tell us who they are, we must needs understand them, of the Sealed Jews, of the Twelve Tribes of the Children of Israel, spoken of Rev. 7.4. and not the Gentile Christians. Mind the Words, And I heard the number of them that were sealed, and there were sealed One hundred fourty and four thousand: Now mark who they were, OF ALL THE TRIBES OF THE CHILDREN OF ISRAEL; and so goeth on to the 8. verse, to mention those Tribes particularly; Therefore not the Gentiles.

But Thirdly, to prove that the stone, Dan. 2. that shall break in pieces and consume the Kingdomes of the Earth, is not to be meant of Christ with the Jews, but of Christ in the Gentile Saints, you urge Christs words in the 21. Mat. 42. where he is spoken of under the Metaphor of a stone. And where Christ telleth the Jews, that the Kingdom of God should be taken from them & given to a nation bringing forth the fruits thereof. From hence you conclude, that the smiting work of the Kingdomes of the world will be done by the Gentiles first, and not the Jewes. Here your Error lieth in the mistake of the sence of those words, The King∣dome

of God, spoken of is the 21. Math. In that place it noteth onely the Gospel of the Kingdome, Mat. 4.13. which Luke 10.9. Christ said, was come nigh to them; And 17. Luke 21. Christ said, was amongst them: And in this sense, the Kingdome of God was taken from them, Acts 13.46. according to Christs threat: But you use the words, to note the Kingdome of his visible Power and Dominion, as a visible King over the Jewes, which they were not in possession of: Therefore not capable of a Threat to have it removed. Yea though Christ had the Right of all Power given to him by the Father, Mat. 28. yet not the right of actual exercise of all that Power at the same time: There∣fore, * 1.4 when Paul to the Hebrews had said, He hath put all things under his feet, presently subjoyneth, But we see not YET all things put un∣der his feet. Yea Christ telleth his Disciples, Acts 1.7. That the Time of Restoring the Kingdome to Israel, was not for them to know. And finding some of his Disciples, supposing his Kingdome, in your sense would immediately appear, Luke 19.11. He putteth a Parable on pur∣pose to rectify them, the Substance whereof is, that he must go to Hea∣ven and receive Orders for it, and return again before he execute it: Which directly answereth to 7. Dan. 11. Rev. 15. and 2 Tim. 4.1. where his Kingdom and appearing are put as taking place together.

13. Whether, when Christ saith, My Kingdome is not of this world, or, from hence, as he expoundeth himself, John 18.36. giving this for the Reason why, his servants fight not for him: Doth not this Text reprove with a high hand, all humane force to enthrone him, and con∣sequently condemn your practise, because he saith. My Kingdome is not from hence, that is from the World, or worldly Powers, as the Kingdomes of other Monarchs were, * 1.5 but from above; from his Fa∣ther. Things of and from the world, from men, and from the earth, are opposed in other Scriptures, to being from above, from heaven, from the Father? Here then seemeth to be Christs Argument, if he were to come by his Kingdome, as other Kings ordinarily come by theirs, His servants would Fight for him, as the servants of other Monarchs fight for them, but since he was to come by his, from another Power then that of men, his servants need not be busie with Armes for him, as other Kings are for them.

But it seemeth, some of you are of opinion, that the word NOW, is Emphaticall, in that 18. of John 36. where Christ saith, But Now my Kingdom is not from hence, implying, there would come a Time when it would be from the World, and that before his personall ap∣pearing. To that I answer, First, The word NOW is ordinarily

used in Scripture, without any Emphasis at all; as 8. Rom. 1. And there is this reason why it should be so understood here. 1. Be∣cause to understand it to point at the Time present onely, that Christs Kingdome was not then, at that Time of the World, and to make it im∣ply there would be a Time before his coming, wherein it should. I say, thus to understand it, would make more Divisions of the World, then the Scripture owneth. We read of three, and but three. The first from the Creation to the Flood, called the Old World, 2 Pet. 2.5. Secondly, from the Flood to Christs Second coming, * 1.6 called THIS WORLD: And Thirdly, from Christs Second appearing to the end of his Raign, called 2 Heb. 7. The World to come. Now your Interpre∣tation of the word NOW, maketh a Fourth, Namely, one between the time of Christs speaking those Words, and his Second coming, which is not found in Scripture. But again, Secondly, I answer, Though it were admitted that the word Now, should be Imphatical, and signifie a time wherein Christ Kingdome would be of the World, or from the world, yet it crosseth your doctrine; because you say, the Saints as Saints must fight for him, to enthrone him, you know the Saints are contra-distinguished from the world, and said to be chosen out of it, John 15.19. So that which way soever you turn this text, it fighteth against you, not for you. Thirdly, if there had been any time between that expression of his and, his Second coming wherein he would have his Servants turn destroyers of men instead of Saviours, and walk so contrary to himself and the plain Laws he had given in Matt. 5 to all his followers; surely he would have been very plain in telling us when that time should begin, and when a period should be put to those positive Laws given in that most excellent Sermon on the Mount

15. Whether you are not commanded in the, 12. Rom. 17. To provide things honest in the fight of all men, and was not this Pauls care, 2 Cor. 8.21. Providing for honest things not only in the sight of God, but in the sight of men, And is not that a Scripture exhortati∣on to be obayed by all Saints, 1 Cor. 10.33. give no offence neither to the Jew, nor to the Gentile, nor to the Church of God, and if so; Whether it is possible to give a greater offence both to the one and to the other; and do any thing more dishonest in the sight of every man, then for private persons under the notion and name of Saints, that can work no more Miracles then other men, to countenance what they pretend to, * 1.7 whose profession is to be strangers and Pilgrims on earth, to expect a building of God, a house not made with hands, eter∣nal in the Heavens, after the example of Abraham the Father of the

faithful, * 1.8 not to mind high things nor to avenge themselves, not to strive but to be gentle towards all men, meek and lowly, having food and ray∣ment therewith to be content; Now for such to turn head upon all the great principles of Christian Religion, according to the Judgment of all men upon the Scriptures, to grow impatient, heady, high-minded, to do that to others which they would not that others should do to them; and without any respect to the positive Law of God, and natural rights of men, to force the Thrones of Kings and worldly Powers, and to give Laws to the Nations; Saying under Christ we must raign; I say, Whether is it possible for men to be more scandelous, and do things more dishonest in the sight of every man?

16. Whether is there not a great appearance of evil in your pretend∣ing to fight, that Christ may raign, whereas Christ doth not personally appear to raign, and utterly disclaimeth as you have heard his king∣dome to be of this world, some of your selves doubt whether ever he will visibly appear on earth at all or no, what then will the thoughts of men be of you, if ever you should run upon any boysterous engage∣ment, but that through some bitter root or other, you would pull down those in power to advance your selves and for a cloak, talk of Christ & his raign or at best that you are spiritually intoxicated through some enthusiastical fancy, this must needs be the thoughts of the most except you could shew a Commission from Christ, to take the King∣domes of this world under his hand and seal, that all men may know you deputed by Christ thereto from all others that make no such pre∣tence.

17. Whether your judgment, being that the persons used in this smiting work shall be of an extraordinary qualification for goodness, pure, sanctified, refined, purged as gold and silver, as the text you urge from Malachy speaketh, And as John; undefiled Virgins, re∣deemed from amongst men, from the earth, And in whose mouth is found no guile, and so without fault before the Throne of God; I say, do not you by this description of the men that shal be used in this work either bewray the intemperate opinion you have, of your own good∣ness and worth, or else publish to the world with a loud voyce, that you are not the men, for the present fitted for the work; is there any one man amongst you; or indeed in the whole world, able to say I am pure refined, purged as gold, undefiled, redeemed for the earth, I am without fault before the Throne of God, if you say you cannot say so, why then do you entertain one thought, to engage in such high and mighty work, which is proper only to such by your own confession.

18 Whether height of confidence, boldness to suffer, sence of comfort, be any Argument alone of being in the Truth, Paul was high in confidence, that he pleased God, when he draged the Saints to prison, Acts 26. I verily thought, I ought to do many things con∣trary to the Name of Jesus. Doth not Christ say, they shall kill you and think they do God good service? 9. John 40. The Pharisees, * 1.9 Are we also blind? And yet who so blind? Are any more bold to suffer, more confident of being in the Truth then the poor deluded Quakers? If these things alone be no solid Argument of being in the the Truth, then be intreated to found your notions & practises upon the never erring Word of God, rationally interpreted, or let them go, 8. Isa. 20. To the Law and to the testimony, if they speak not according to this word, it is because there is no light in them. 6. Gal. 16. As many as walk according to THIS RƲLE peace be on them, who ever sindeth peace in a way contrary to Gos∣pel Rule, may be sure tis not the Peace of God, Phil 4.7. but the peace of Satan, which he is wont to give poor creatures that he hath in fast possession, Luke 11.21.

19. * 1.10 Whether that Spirit that worketh mightily in you in these smighting resolutions, be not the same that wrought in Munster, and others, that at last issued in all manner of ungodlinesse, and confusion, which I believe is farre from your hearts to design.

Do you complain of Princes Tyranny, and Luxury to the People? So did they.

Do you cry up the Kingdome of Christ on Earth, and pretend for Righteousnesse? So did they.

Do you cry up your selves for the little remnant, the refined People that are appointed to smiting work? So did they.

Do you revile the reputed Orthodox Ministery for Antichristian, Carnall? So did they.

Do you open the Pulpit to common men of all Trades? So did they.

Do you go much by inward impulses? So did they.

Do you use the Scripture Instances of Jonathan & his Armour-Bear∣er, Gideon against the Midianites, & David against Goliah, to heighten the Peoples Spirits to fight. So did Munsters, in his Oration before the fight with the Princes, use the same?

Do you abound with comfort, peace, confidence of successe, so did they? Munster to encourage the People to fight, told them he was sure of Victory. Now then consider in the fear of God, whether this similitude doth not evince, that they then, and you now, are acted much by oneand the self-same Spirit, and if so, Whether you have not cause to

judge that you have gotten the wrong Spirit for your guide, and your foot in a most dangerous snare, (notwithstanding all your confidence to the contrary) since not only Gods Word, but Gods fearful Judgements upon the Ringleaders of the German Rebellion, did, & do with a loud voice declare his dislike of their actions, there not being one Head-manamongst them, according to the Story, but proved forsaken of the good and ho∣ly Spirit, and struck with Blindnesse of Mind, and Hardnesse of Heart. And whether you have not just cause to fear the like fearfull judge∣ments of God to befall you, if you should persist in obedience to the mo∣tions of that evil Spirit, that now prompteth you to leap out of your Places and Callings, to meddle with Persons and Things you have no∣thing to do with: Since God is the God of order and not of confusion; And the Father that without respect of persons judgeth every mans work 1 Pet. 1.17.

20. Whether your Contempt of the godly learned Ministry of the Na∣tion be not evidently of the evil Spirit? since all the great ends for which Christ ordained a Gospel Ministry, is not onely endeavoured but actually effected, by many of them, and consequently the Marks and Characters of the Ministers of Christ are upon them, since it is impossible such work should be done, but by the concurrence of Gods holy Spirit with them. For though Paul plant and Apollo water, Tis God must give the increase. If you could shew half so much for your Go∣verning the World, as they can for their Ministry, you might the bet∣ter expect Subjection by the Inhabitants of the Earth. There are Four things chiefly to which the work of the Ministers of Christ, by divine appointment, may be reduced. First, Conviction of Sin & Righteousnss, Joh. 16.8.18. Act. 28. Secondly, Conversion, 26. Acts 18. Thirdly, Edifi∣cation. 4. Ephes. 12. Fourthly, Protection, 20. Acts, 28, 29. None of which can be denied to be wrought by many of them. The truth of which is manifest. 1. By the multitude of bils of spiritual complaints, requests and thanks givings made evident daily by such as wait on the Publick ministry. 2. Particular addresses of persons to their houses, to be resolved in cases of conscience upon their Ministry. 3. The con∣stant, early, chearfull attendance of multitudes of Christians, upon their Ministry daily, to receive their Fathers bread by their hand. 4. The holy Conversation of many that are fed by them. 5. The freedome of such from the grand Heresies of the Time wherewith divers others are infected, Hereticks having little to do with any but such as have first fal∣len in their affection to them, and at last turned their backs upon them. 6. The tears & sad hearts of many godly souls at the death of them, as late∣ly

at the death of Mr. Jacombe. Now then, if they do all the work of the Miuisters of Christ, and all the ends for which Christ ordained the Ministry be accomplished by them, which could not be done without God, why then God owneth them, Christ owneth them, and the Spirit of God owneth them; Whence then can it be but from the evil Spirit that you disown them, and pour contempt upon them?

Now the Lord give you to consider this, and in the spirit of love & meekness I speak to you, remembring what poor weak creatures we are all, and that I my self have been in the like kind tempted, & to some de∣gree overcome, for which I abhor my self in dust and ashes. I further intreat you to consider if God peradventure will give you repentance to the acknowledging of the truth, that as in the contempt of the god∣ly learned Ministry, you fall OƲT of the company of God, OƲT of the company of Christ, OƲT of the company of the Spirit, as hath been shewn, OƲT of the company of the blessed Martyrs and glorified Saints who greatly reverensed the godly Ministry of their time, OƲT of the company of almost all the people of God, upon the face of the whole earth at the present time, so on the other hand, I intreat you con∣sider whose company you fall INTO even all sorts of persons enmpt∣ty of the good, and full of the evil spirit, comrades of Satan; who are like to be throne into the lake that burneth with fire and brimstone for ever, these all as one man, hate the godly Ministry, and most vi∣olently set themselves against them, yea, 'tis remarkable, that the fur∣ther men are from God the greater is their hatred of them, and can you find in your heart to be found in such company.

1. All sorts of prophane wretches, in whose Souls the good spirits never lodged, such as resist the holy Ghost, and will not that Christ should raign over them, these all hate a puritan Minister, because he can∣not Prophesie to them of Wine or strong drink, or any thing that will please them; Secondly, all Apostates from the faith of Gods elect, out of whose souls the good spirit is departed, as the Ranters and Qua∣kers that have let go the head, there are no persons so venemously set against them as these: as appeareth by their Pamphlets and WHY but because those greevous Wolves cannot devour the Lambs of Christ; so freely as they would, while the poor people, have the wings of godly and learned men to shelter them? Thirdly the Pope with his Col∣ledge of Jesuites, these strive all they can to hinder the success of their Ministry, and indeed to ruin both them and their standing, insinuate∣ing to the people, that they are no Ministers, only lay-men; Their standing in the Ministry naught, because they have not their Ordina∣tion

from Rome, while you on the other hand say their standing is naught, because they have their Ordination from Rome. But besides all this, HE by all base means reproacheth them, as carnal, vitions, and if he can light of them he burneth them, and why doth be all this? Is it because their Ministerial standing is Antichristian think ye, as you suggest, or the quite contrary, the Pope and you are of two minds in this, were the Ministers of England, bone of his bone and flesh of his flesh as you are apt to think, he would norish and cherish them, not bu••n ruin and destroy them, no man ever hated his own flesh, but nourish∣ed and cherished it, the truth is, his hatred to them is founded upon his knowledg of the quite contrary: Namely, that if he cannot procure them to fall off their standing (wherein you work hard to help him though not intentionally) he is never like to get up his in England, he know∣eth well enough that as they ever have been, so still are, under God, the Walls, and Bullworks of the Protestant Religion, and that besides them he hath no considerable adversary hear; there not being many besides able to read one line; nay not one word of the Bible, but by their help, now then if they have God, Christ, Spirit, with them, and the generality of the godly, over the face of the whole earth with them: and against them, all sorts of ungodly wretches as in a conspiracy, me∣thinks it should rationally put you to a stand and make you tremble when you or any other go about to speak evil of such dignities: Again is it Satan in them? that's certain; because they have no other guide, and because he seeketh the destruction of Souls, and can it be God in you to destroy the Saviours of Souls. You cannot swear with them, norly with them, nor be drunk with them, nor commit uncleaness with them, nor blaspheme God, nor commit Idolatry with them: how cometh it that you can revile the Godly learned Ministry with them? For the Lords sake, the Gospel sake, the poor divided Church & people of Gods sake, and for your own eternal Savlation sake, consider what you do in this great matter, lest you be found fighters against God, whilst you think to fight for him, and fighters for the Pope whilst you think to fight against him.

Blessed are the Pace-makers, for they shall be called the Children of God: Matt. 5.9.

FINIS

Notes

• * 1.1

  ••ohn 3.31. ••ohn 5.37. Acts 3.23. Acts 1.2.
• * 1.2

  Rom. 14.19. 3 Tit. 1, 2
• * 1.3

  Banner of Truth, p 19••
• * 1.4

  Heb. 2.8.9.
• * 1.5

  Iohn 8.31. Mat. 21.25. 1 Iohn 2.16.
• * 1.6

  Luk. 20.3••
• * 1.7

  1 Pet. 2.11. 2 Cor. 5.1. 11. He••. 16.
• * 1.8

  12 Rom. 17.12. Rom. 19. 1 Tim. 6.8.
• * 1.9

  Iohn 16.2.
• * 1.10

  John Be∣caldus Redivium. Or the En∣lish Quaker you may read at large.