YE blind guides, which straine at a gnat, and swallow a camell. Woe unto you Scribes and Pharisees, hypocrites, for ye are like unto whited Sepulchres, which indeed appeare beautifull out­ward, but are within full of dead mens bones, and of [Page 4]all uncleannesse: Even so, ye also outwardly appeare righteous unto men, but within ye are full of hypo­crisie and iniquity. Ye serpents, ye generation of Vi­pers, how can ye escape the damnation of hell? Luk. 16.15. ye are they which justifie your selves before men, but God knoweth your hearts: for that which is highly esteemed amongst men, is abomination in the sight of God. Acts 5.3. Why hath Satan filled thy heart to lye against the Holy Ghost? Act. 8.22, 23. Repent therefore of this thy wickednesse, and pray God, if perhaps the thought of thine heart may be forgiven thee. For I perceive that thou art in the gall of bitternesse, and in the bond of iniquity. Mat. 7.1, 2, 3, 4, 5. Judge not, that ye be not judged, for with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measu­red to you againe. And why beholdest thou the mote that is in thy brothers eye, but considerest not the beame that is in thine own eye? Thou hypocrite, first cast out the beame out of thine own eye, and then shalt thou see clearely to cast out the mote that is in thy brothers eye. Why boastest thou thy selfe in mischiefe, O mighty man? The goodnesse of God endureth continually. Thy tongue deviseth mis­chiefes: like a sharpe razor, working deceitfully. Thou lovest evill more than good, and lying rather than to speake righteousnesse. Thou lovest all devou­ring words, O thou deceitfull tongue. God shall likewise destroy thee for ever, he shall take thee away, and pluck thee out of thy dwelling place, and root thee out of the land of the living. The righteous [Page 5]shall see and feare, and shall laugh at him, Psal. 52. v. 1, 2, 3, 4, 5, 6.

Act. 5. v. 35, 36, 37, 38, 39. Take heed to your selves (O ye Quakers) what ye intend to do as tou­ching these men [to wit, godly Magistrates, and faithfull Ministers] for before these daies rose up Thendas boasting himselfe (as you now do) to be some body, to whom a number of men, about foure hundred, joyned themselves, who was slaine, and all, even as many as obeyed, or beleeved him, were scat­tered, and brought to nought. After this man rose up Iudas of Galilee, in the daies of the taxing, and drew away much people after him: he also perished, and all, even as many as obeyed him, were dispersed. And now I say unto you (Quakers) refraine from these men [to wit, the Ministers of Gods Word, and also our godly Magistrates, to whom every soule must be subject, Rom. 13.1.] and let them alone, [write not such bitter speeches against them] for if this counsell, or this worke [to wit, of the Ministry] be of God, ye cannot overthrow it, [it will stand; stand? Yea stand, and flourish too, in spite of your hearts, maugre your beards: therefore desist from your wicked purposes, hatcht in hell] lest happily ye be sound even to fight against God. It is hard for thee to kick against the pricks, Act. 9.5. Thou mayest get a bloudy Shin or Heele for thy labour. If any man lust to be contentious, we have no such custome, neither the Churches of God, 1 Cor. 11.16.

When Elymas the Sorcerer withstood the Apo­stles, Paul and Barnabas; Paul filled with the Holy [Page 6]Ghost, set his eyes on him, and said, [as I may say to thee Iohn Audland] O full of subtilty, and all mis­chief, thou child of the devil, thou enemy of all righ­teousnesse, wilt thou not cease to pervert the right waies of the Lord? Acts 13.8, 9, 10.

And whereas thou wortest (as thou saidst) that late Pamphlet, (afore-mentioned) in regard those men against whom thou hast wrote, have endeavou­red to render thee and thy crue odious to the world: I must be bold to tell thee, that that late Pamphlet hath rendred thee and thy Sect more odious, by rea­son of the cursed speakings that are in it, which thy malicious spirit hath belched out against Gods Ma­gistrates and Ministers: they are odious speeches, I blush to name them. If you are men sent from God (as you pretend) you must needs have the spirit of God: and if so, you would shew forth the vertues of the spirit; which are set down by Saint Paul, Gal. 5.22, 23. But the fruit of the spirit is love, joy, peace, long-suffering, gentlenesse, goodnesse, faith, meeknesse, temperance: against such there is no Law. Now what doth the Apostle adde, v. 25, 26. If we live in the spirit, let us walke in the spirit. Let us not be desirous of vaineglory, provoking one another, envying one another.

Now by this spirituall touchstone is made mani­fest what spirituall Saints your Sect are; for if the spirit were in you, you would bring forth the fruit of the spirit, which the blessed Apostle cals in the singular number, fruit (not fruits) which is very remarkable; for where there is one of these fruits in [Page 7]reality, there they are all in some measure (though not alwaies discernable) so consequently, it appears that thou wantest the spirit, in regard thou wantest love, as thy fore-mentioned Pamphlet doth declare. As I began with the words of the ever blessed Jesus, so I shall conclude all I have to say directly to thee Iohn Audland, and to the rest of thy brethren in ini­quity, with the words of the same ever blessed Je­sus, Mat. 12.33 to the end of v. 37.

Either make the tree good, and his fruit good: or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. O generation of Vi­pers, how can ye being evill speake good things? for out of the abundance of the heart the mouth speakes. A good man out of the good treasure of the heart bringeth forth good things: and an evill man out of the evill treasure bring forth evill things. But I say unto you, that every idle word that men shall speake they shall give account thereof at the day of judge­ment: [so shall Iohn Audland for his cursed spea­kings in his Pamphlet.] (Therefore judge nothing before the time, untill the Lord come, who will bring to light the hidden things of darknesse, and will make manifest the counsels of the heart; and then shall every man have praise of God, 1 Cor. 4.5.) For by thy words thou shalt be justified, and by thy words thou shalt be condemned.

I beseech all you that shall read or heare this little book, in the bowels of Jesus Christ, upon consi­deration of the premises, to avoid and abandon [Page 8](with might and maine) the private meetings and conventicles, especially the books and erroneous doctrines, and hellish Blasphemies, of this new up­start impious generation, commonly called, and known by the name and title of Quakers, and Sha­kers: whose manner and custome is, to fall a qua­king and trembling with their whole bodies: just after the manner of damned wretches at the last day, to whom Christ shall say, go ye cursed into everla­sting fire prepared for the devill and his Angels.

Beware (saith our blessed Saviour) of false Pro­phets, which come to you in sheeps cloathing, but inwardly they are ravening wolves, ye shall know them by their fruits: do men gather grapes of thornes, or figs of thistles? Even so every good tree bringeth forth good fruit, but a corrupt tree brin­geth evill fruit. A good tree cannot bring forth evill fruit, neither a corrupt tree bring forth good fruit *. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Mat. 7.15, 16, 17, 18, 19, 20. Then if any man shall say unto you, loe, here is Christ, or there, beleeve it not. For there shall arise false Christs, and false Prophets, and shall shew great signes and wonders, insomuch that (if it were possible) they shall deceive the very Elect. Behold I have told you before. Wherefore if they shall say unto you, he is in the desart, go not forth: behold he is in the secret chambers *, beleeve it not, Mat. 24.23, 24, 25, 26. Remember what the Holy Ghost saith, Acts 8.9. There was a certain man (in Samaria) [Page 9]called Simon, who before time in the same City used sorcery, and bewitched the people of Samaria, giving out that himselfe was some great one [as these Qua­kers now do,] yet he was in the gall of bitternesse, and in the bond of iniquity, ver. 22, 23.

What Saint Paul said to the Galathians, who were turned aside to new Lights, to new Teachers (such as the Quakers are) the same do I say to the giddy headed people of the Church of England. O foolish Galathians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth crucified among you? This only would I learne of you, received ye the spi­rit by the workes of the Law, or by the hearing of Faith? Are ye so foolish, having begun in the spirit, are ye now made perfect by the flesh? Have ye suf­fered so many things in vaine, if it be yet in vaine? Gal. 3, 1, 2, 3, 4.

I marvell that ye are so soon removed from him that called you into the grace of Christ unto ano­ther Gospell, Which is not another, but there be some that do trouble you, and would pervert the Gospell of Christ. But though we or an Angell from heaven preach any other Gospell unto you than that which hath been preached, let him be ac­cursed. As I said before, so say I now againe, if any man preach another Gospell unto you, than that ye have received, let him be accursed, Gal. 1.6, 7, 8, 9. The mystery of iniquity doth already worke, only he who now letteth, will let, untill he be taken out of the way. And then shall the wicked be revealed, [Page 10]whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightnesse of his comming: Even him whose comming is after the working of Satan, with all power, and signes, and ly­ing wonders; and with all deceivablenesse of un­righteousnesse in them that perish: because they received not the love of the truth that they might be saved; and for this cause God shall send them strong delusions, that they should beleeve a lye: That they all might be damned who beleeved not the truth, but take pleasure in unrighteousnesse, 2 Thes. 27, 8, 9, 10, 11, 12.

Saint Paul taught the primitive Romans, (and in them us,) First, That it is the imputed righteous­nesse of Christ only that makes us just in the sight of God, Rom. 4.9, 17, 23. Chap. 3. from v. 19 to the end. Chap. 5. totum.

2. That our Election is of Gods free grace. Rom. 9.12. Chap. 11.5, 6.

3. That we are justified only by faith in the sight of God without good works, Rom. 1.17. Chap. 3.20, 28. Chap. 4. most part. Chap. 5. totum.

4. That the holy Scriptures are of divine autho­rity, Rom. 3.2, 4. Rom. 9.17. Rom. 11.32. compared with Gal. 3.21.

5. That no man since the fall of Adam, can per­fectly fulfill the Law of God in this life: and there­fore can by no means merit except it be wrath, and damnation, Rom. 3.19, &c. Rom. 7.10. and so on to the end. Rom. 11.32. Rom. 8.18. Rom. 6.23. Rom. 11.6. There is no salvation in any other [but Jesus Christ] [Page 11]for there is no other name under heaven given among men whereby we must be saved. Act. 4.12. No mar­vell then that the blessed Apostle and servant of God Saint Paul, useth the sweet and comfortable name Jesus five hundred times (if I am not mistaken) in his Epistles to the Churches; for it is that saveth his people from their sins, Mat. 1.21.

6. That he that hath received a Ministry should waite on his Ministry, and take heed to fulfill it, Rom. 12.7. See Col. 4.17.

7. That every soule must be subject to the higher powers: and yeeld obedience to every one of their Ordinances, though humane, if not contrary to Gods word; for there we are to obey God rather than man, and be at his commands in point of Gods worship, so far as belongs to the circumstan­ces, how, and when, being in things indifferent in their own nature, and that he also professe to dis­claime all opinion of holinesse, worship, merit, and necessity, there must we be subject, and all this for conscience sake: knowing that God is the Author of Magistracy, and Magistracy is also good, even when the Magistrate is evill. Rom. 13. v. 1. to 8. Then he adds, Chap. 16.17, 18. Now I beseech you bre­thren, * marke them which cause devisions, and of­fences contrary to the doctrine which ye have lear­ned, and avoid them. [Then he adds the reason] For they that are such serve not our Lord Jesus Christ, but their own bellies, and by good words and faire speeches deceive the hearts of the simple.

O that we would all imbrace this wholsome coun­sell [Page 12]of the blessed Apostle, even to marke, and so to marke, as to avoid all Papists, Arminians, Anti­trinitarians, Anti-scripturists, Anabaptists, Qua­kers, and all other Sects, and Sectaries whatsoever, that cause divisions, and offences contrary to this, or any other doctrine, which the blessed Apostle taught the ancient Romans: and that upon the reason of the counsell, ver. 18.

Make not the light within your rule to walke by, further than it agrees with the light without, shining forth in the holy Scriptures. Follow your light within, and your teacher within, what else? But so as not to neglect the light without, shining forth in the holy Scriptures. For as the Scriptures are the word of God, 2 Tim. 3.16. So it is a perfect rule of righte­ousnesse, containing all our duty to God, to man, to our selves: all those things which are to be done, or left undon, or to beleeved to salvation, Psal. 19.7. The holy Scriptures are able to make us wise unto salva­tion, through faith which is in Jesus Christ. All Scripture is given by inspiration of God, and is pro­fitable for doctrine, for reproose, for correction, for instruction in righteousnesse, that the man of God may be perfect, throughly furnished unto every good worke, 2 Tim. 3.15, 16, 17.

Whilest the upstart Sect, the Quakers, do look principally after the light within, we (saith Saint Peter) have a more sure word of prophecy, whereun­to ye do well * that ye take heed, even as unto a light which shineth in a darke place untill the dawn, and the day star arise in your hearts. Knowing this first, [Page 13]that no Scripture is of any private interpretation. For the prophecy came not in old time by the will of man, but holy men of God spake as they were moved by the Holy Ghost, 2 Pet. 1.19, 20, 21. Wherefore, I humbly beseech you that ye be not soone shaken in mind, by this up-start generation of quaking seducers, who have a forme of godlinesse but deny the power thereof: from such turne away. For of this sort are they which (forsaking the pub­like assemblies) creep into houses, and lead captive silly women, laden with sin, and led away with divers lusts: ever learning, and never able to come to the knowledge of the truth. Now as Iannes and Iambres [those sorcerers spoken of, Exod. 7.11, 22.] with­stood Moses, so do these also resist the truth, men of corrupt minds, reprobate concerning the Faith, but they shall proceed no farther, for their folly shall be made manifest unto all as theirs also was. But con­tinue you in the things which ye have learned, and have been assured of, knowing of whom ye have lear­ned them, Tim. 3.5, 6, 7, 8, 9.

Let us hold fast the profession of our faith with­out wavering (for he is faithfull that promised) and let us consider one another to provoke unto love and to good works. Not forsaking the assembling of our selves together, as the manner of some is: but ex­horting of one another, and so much the rather as ye see the day approaching. Cast not away therefore your confidence which hath great recompence of reward. For ye have need of patience, that after ye have done the will of God ye may receive the pro­mise. [Page 14]For yet a little while and he that shall come will come, and will not tarry. Now the just shall live by faith. But if any man draw back, my soule shall have no pleasure in him. But we are not of them who draw back unto perdition, but of them who beleeve to the saving of the soule, Heb. 10.23, 24, 25, 35, 36, 37, 38, 39.

Be ye henceforth no more children tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftinesse, whereby they lie in waite to deceive, Eph. 4.14. Em­brace the counsell of the Apostle, 1 Ioh. 4.2. Belo­ved, beleeve not every spirit, but try the spirits [to wit, those who say they are sent by the spirit] whe­ther they are of God: because many false prophets are gone out into the world. But how shall we try them? To the Law and to the Testimoney, if they speake not according to this word, it is because there is no light in them, Isa. 8.20. If there come any un­to you, and bring not this doctrine, receive him not into your house, neither bid Godspeed, [that is, shew him no countenance, by receiving him, hearing him, and the like,] for he that biddeth him God-speed is partaker of his evill deeds, 2 Ep. of Ioh. 10, 11. ye therefore beloved, seeing ye know these things be­fore, beware lest ye also being led away with the er­rour of the wicked fall from your own stedfastnesse, 2 Pet. 3.17. Little children (saith Saint Iohn) it is the last time: and as ye have heard that Antichrist should come, even so now are there many Anti­christs, whereby we know that it is the last time. [Page 15]They went out from us, but they were not of us: for if they had been of us they would no doubt have con­tinued with us: but they went out, that they might be made manifest that they were not all of us. But ye have an unction from the holy one, and shall know all things. Let that therefore abide in you which ye have heard from the beginning: if that which you have heard from the beginning shall re­main in you, ye shall also continue in the Father and the Son. And this is the promise that he hath promi­sed us, even eternall life. These things have I written unto you, concerning them which seduce you, 1 Ioh. 2.18, 19, 20, 24, 25, 26. Now the spirit speaketh expresly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrine of devils; speaking lies in hypocrisie, ha­ving their consciences seared with a hot iron, 1 Tim. 4.1, 2.

Thus saith the Lord, stand ye in the waies and see, and aske for the old paths, where is the good way, and walke therein, and you shall find rest for your soules, Ier. 6.16. ‘Therefore suffer not your selves to be led aside out of the old way, after new lights, new waies, new notions, new doctrine, a new Go­spell, a new Church, for the good way is an old way; but stand stoutly, and to the death in the cause and quarrell of the good old way, and con­tend, and that earnestly, for that old faith once deli­vered to the Saints, Iude 3.’ Which faith is laid down in the sacred lines of the holy Scriptures, from the Alpha of Genesis to the Omega of the Re­velation: [Page 16]and is summed up in that almost forgotten Creed, commonly called, the Apostles Creed, which may be truly called the Summary, or Abridgement of the Gospell, for it is a short sum of all those Go­spell-truths which are absolutely necessary to salva­tion. ‘This Creed is the badge, or cognizance, by which the faithfull are discerned from unbelee­vers. This is the Catholick faith, which except a man beleeve faithfully he cannot be saved.’

‘This short and perfect confession of this Ca­tholike Creed, which was assigned by the sentences of twelve Apostles, is so perfect a celestiall Ar­mour, that all opinions of Hereticks may by this alone, as with a sword, be cut in peeces. As Tertul­lian learnedly saith, Regula quidem fidei, un a omnino est, sola immobilis & irreformabilis, credendi scilicet, in unicum Deum omnipotentem, &c. Haec Lege fidei mo­nente, caeterajam disciplinae & conversationis admit­tunt novitatem correctionis, operante scilicet, & proficiente usque in finem gratia dei.’

The rule of faith is wholy one, unalterable, never to be mended, never to be changed; to wit, I beleeve in God the Father Almighty, &c. This Law of Faith remaining, in other things you may encrease and grow.

The knowledge of these Articles is required of all; in the defence whereof we should be ready to suffer the extreamest things, even death it selfe, (if God be pleased to call us thereunto) and which we should count the very Characters of true Religion, the distinct knowledge whereof we should lay up as [Page 17]great riches. Let us therefore be alwaies ready after the example of Christ, to witnesse a good confessi­on, albeit it be even before Pontius Pilate, 1 Tim. 6.13.

Do any perswade you to forsake your Ministers, and to follow new lights? This perswasion commeth not of him that calleth you, but of those who trou­ble you, and would pervert the Gospell of Christ, Gal. 5 8. Chap. 1.7.

Whilest some men (yea, the most) do sell the truth, O do you buy it at any rate, and sell it at no rate, according to the counsell of the wise man, Pro. 23.23. For I am perswaded the devill had never such a harvest of soules since the Reformation as he hath now by our innovators, they are the devils brokers, the Popes Agents sent abroad throughout the whole Land to seduce, and to disturbe the Nation: be you (for Gods sake) not seduced by them, for errours in the judgement are far more dangerous than errours in life, for sound doctrine may reforme a bad life, but a scandalous life cannot establish sound doctrine. Continue you [therefore] in the faith, grounded and setled, and be not moved away from the hope of the Gospell, Col. 1.23. Would any perswade you to for­sake the publike Assembly of Gods Saints? Let your answer be, and your resolution too, we will not for­sake the house of our God: Neh. 10.39. Oh do you not (as you tender the salvation of your soules) for­sake the Temple, and truth of God, to follow the bleating of Ieroboams calfe in Dan, or in Bethel, 1 Kin. 12. v. 25. to 31. As for these Quakers, they are at this day miserably misled, (God of his infinite mer­cy [Page 18]open their eyes) for now the blind do lead the blind, and if they go on, both will certainly fall into the ditch.

Oh therefore, I do humbly and earnestly beseech you, to have nothing to do with this gadding Tribe, with this intoxicated, giddy headed, and brain-sick generation.

For your incouragement hereunto I beseech you seriously to consider what our blessed Saviour saith, by way of commendation to the Church of Ephesus, Rev. 2.2. I know thy works, and thy labour, and thy patience, and how thou canst not beare such as are evill: and hast tried them which say they are Apo­stles (men sent from God) and are not, and hast found them lyars. Marke; and canst not beare them; O that the same mind were in us of the Church of England! Consider also what a discommendation and reproofe our blessed Saviour gives the Church of Pergamos, Rev. 2.14. I have a few things against thee, because thou hast them that hold the doctrine of Balaam, who taught Balaac to cast a stumbling block before the children of Israel to eat things sa­crificed unto Idols, and to commit fornication. So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate. So to the Church of Thyatira he gives a sharp reproofe for suffering false teachers to roost among them, [such as the Quakers are,] Rev. 2.20. Notwithstanding I have a few things against thee, because thou sufferest * that woman Ie­zabel, which calleth her selfe a prophetesse to teach and to seduce my servants, &c. And I am afraid that the Lord hath a controversie with the Church of [Page 19]England, for * suffering these Quakers, and decivers, under the species of Religion, to teach and to seduce the people, not only in their private meetings, and conventicles, but also in the Presse by scandalous and lying Pamphlets, which is the way to make our Ma­gistrates and Ministers to be in contempt of the people, and our adversaries the Papists do rejoyce at it: for the Pope had never such a hopefull successe of reducing Popery into this Land as he hath now; God of his infinite mercy prevent it. And Oh! that our faithful Magistrates, into whose hands God hath intrusted power, would be valiant for the truth upon the earth (as hitherto they have been) to cut off false Prophets, Hereticks, and perverse and incorrigible seducers and blasphemers, for these are the pest of Church and State. Lev. 24.16. 2 Kings 23.20. Chap. 10.4, 5. 2 Chron. 15.8, 12, 13, 14, 15, 16. That judge­ment may flow down as the rivers, Psal. 99.4. And I am perswaded the worke would be so acceptable to God, that he would multiply his blessing, not only on the persons of our Magistrates: but on their seed also, Pro. 29.4, 14. This note was the swan-song of the sweet Psalmist of Israel, which the God of Israel, the rock of Israel spake to him, he that ruleth men must be just, ruling in the feare of God, and he shall be as the light of the morning * when the sun riseth, even a morning * without clouds, as the tender grasse springing out of the earth by cleare shining after raine, 2 Sam. 23.1, 3, 4. Deale couragiously, and the Lord shall be with the good, 2 Chron. 19.11. So shall the wicked feare, the godly love, and all reverence [Page 20]you, but if not, you and your authority will be con­temned, and kicked against by every worme.

And O ye inhabitants, especially of the City of London and Bristoll, and all other the Sons of the Church of England; both high and low, old and young, rich and poore, male and female: O that my counsell might be acceptable unto you! have not itching eares, forsake not your old teachers to fol­low new lights: for the good way is an old way, Ier. 6.16. Use much prayer (especially morning and evening) in your Family, and in your Closets, and beg earnestly of God, from a faithfull and penitent heart, to shew you the right way, Ezra 8.21. Psal. 119.36. Esa. 48.17. Psal. 27.11. Gad not about to change your way, Ier. 2.36. Rather consider that undenia­ble truth of him that is the way, the truth, and the life, and therefore the fittest to teach the true way unto life, Iohn 14.6. See what he saith Ioh. 10.1. and so on. Verily, verily, I say unto you, he that entereth not in by the door [to wit, of a true and lawfull Call] but climeth up some other way, the same is a thiefe, and a robber, [and such are the Quakers, and some others] but he that entereth in by the doore is the Shepheard of the sheep: [and such are your ancient Divines, so much cried out against on all hands.] To him the porter openeth, and the sheep heare his voice, and he calleth his own ship by name, and lea­deth them forth. And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: and they know his voice. And a * stranger will they not follow *, but will fly from him, (not [Page 21]run after him, but run from him) for they know not the voice of strangers. O do not you (as you tender your soules good) follow strange teachers, strange lights, but keep close to your old teachers, and conti­nue in the things which you have learned, knowing of whom ye have learned them, 2 Tim. 3.14. The more the men of this generation do cry down the Ministry of man, the more let us prize them, and esteeme them highly in love for their works sake, 1 Thes. 5.12, 13.

Keep close to the Scriptures, to the written word, even that engraffed word which is able to save your soules, Iam. 1.21. make that your guide: and then God will be your guide even unto death, Psa. 48.14. And after death he will give you a Crown of never ceasing glory, Rev. 2.10. Let Gods Law be the light for your feet, and the Lanthorn for your paths, Psal. 119.105. Let us follow after the things which make for peace, and things wherewith one may edifie another, Rom. 14.19. Study those things exactly which most concerne you, avoid vaine questions, and fruitlesse contemplations, and vaine janglings, and controversies: and labour especially to know Gods nature aright, and the distinct manner of his wor­ship, how you may serve him: study to know your own particular offences, and to know that that Jesus which was crucified at Ierusalem above 1600 yeares ago is your Saviour, and was crucified for your sins: and that there is no way and meanes to be saved but by, in, and through him [ Act. 4.12.] made ours on­ly by faith, Ioh. 1.12.

And as you professe the truth, so practice the truth, that so you never defile your holy profession by a scandalous conversation, Col. 2.6. And because these are the last and perilous daies, in which men shall have the shew, but deny the power of Godli­nesse, 2 Tim. 3.5. it lies you upon, to know in what things the power of godlinesse doth consist, that the full bent of your soules may be placed on these things. It consists in righteousnesse, peace, and joy in the Holy Ghost, in humility, patience, goodnesse, meeknesse, and truth, in mercy, mortification of the flesh, government of the affections, and of the tongue, in heavenly mindednesse, in selfe-deniall, and contempt of the world, in the life of a pilgrim, in long-suffering, and in gentlenesse, in sobriety and temperance, in faith, and communion with God, in brotherly kindnesse, and charity amongst men. I commend unto your reading and meditation the 13. of Deuteronomy. Mat. 24. 2 Pet. 2. 2 Tim. 3. and the Epistle of Saint Iude, and in generall the whole Bi­ble, Iosh. 1.8. Deut. 6.6, 7, 8, 9.

TO assert, or to confute the severall Tenets of this gadding Tribe, is beyond my purpose: in regard our Divines have done it so well already, both in the Pulpit, and in the Presse: yet notwithstanding I shall say something to those principles of theirs which are called lower principles; which (as far as I know) are not yet writ against by any. And this I shall do (as neare as I can) in the words of the Scripture, that so it may be the more convincing, [Page 23]and undeniable, except of those who deny the Scrip­tures.

TO begin first with judging. If we aske them why they take upon them to judge? Their an­swer is, The Saints shall judge the world, [1 Cor. 6.2.] For to prove that the principle is theirs, I can bring five witnesses (besides my selfe) to justifie that two known and professed Quakers, with whom I dis­coursed, did alledge this in answer.

Confut. It is not said, the Saints do, but, the Saints shall judge the world: and that is at the day of judg­ment; and this they shall do three waies:

1. By way of assent, in approving the sentence of Christ.

2. As they are members of Christ the judge [saith a moderne Divine.]

3. By their example, which shall be alledged to condemne the wicked.

So by this Scripture they have no warrant for judging others.

That we ought not to judge, I have shewed at the beginning; See Mat. 7.1, 2, 3, 4, 5. 1 Cor. 4.5. Rom. 14.3, 10, 11, 12, 13. and many other; if we will judge, let us judge our own selves: that we may not be judged of the Lord, 1 Cor. 11.31.

2. They are not true Ministers which are called by mans Ministry, or by a mediate call from man.

Proofe. That this is their Tenet all that ever heard them know, and their books do generally declare it.

Confut. Luk. 9.1. and 10.1. shews that Christ in the daies of his flesh ordained Apostles, and Dis­ciples, and sent them to preach. Againe, there is an undeniable place, Act. 13.2, 3. There we read of Barnabas and Saul that they were separated for the worke of the Ministry. As the Church mini­stred to the Lord, and fasted, the Holy Ghost said, separate me Barnabas and Saul for the worke where­unto I have called them. Marke the words, I have called them to the worke, there is the immediate call from God, but that is not enough, separate me Bar­nabas and Saul for the worke whereunto I have called them. I have called them immediately, you must call them mediately. And how was this done? Why v. 3. And when they had fasted and prayed, and laid their hands on them, they sent them away. Marke what follows: So they being sent forth by the Holy Ghost, &c. So againe very notably, Act. 14.23. When they had ordained them Elders in every Church, and had prayed with fasting, they commen­ded them to the Lord, on whom they beleeved. So againe, 1 Tim. 4.14. There saith Saint Paul to his Son Timothy; Neglect not the gist which is in thee, which was given thee by prophesie, with the laying on of the hands of the Presbytery. So Tit. 1.5. said the same Apostle to Titus, For this cause I left thee in Creete, that thou shouldst set in order the things that are wanting, and ordaine Elders in every City, as I had appointed thee. See the charge againe he gives his son Timothy, 2 Tim. 2.2. The things which thou hast heard of me among many witnesses, the [Page 25]same commit thou to faithfull men, who shall be able to teach others also. See Acts 6.3, 4, 5, 6. I could alledge many more; but these are sufficient to con­vince any that do not set themselves on purpose to resist the Holy Ghost. Besides, many worthy Di­vines have written very largely upon this subject, upon another occasion, and against another generati­on of men. See to this effect a book intituled, The Pulpit guarded, and another, The Pulpit guard relie­ved.

3. That we are to salute no man.

Proofe. That this is their Tenet appeares daily by their manners and carriage.

Confut. Mat. 5.47. Saith our blessed Saviour, If ye salute your brethren only, what do ye more than others? Do not even the Publicans the same? Mat. 10.12. When ye come into a house, salute it. 1 Sam. 25.14. We read, that David sent one of his young men to salute Nabal. And in 1 Sam. 17.22. we find it was the practice of David himselfe, (who was a man after Gods own heart,) — David came and saluted his brethren. Acts 21.19. We find it was Saint Pauls practice: he saluted the Elders, and Disciples. And in the 16 of the Romans he gives command for it almost throughout the whole Chapter.

Objection. Luke 10.4. Salute no man by the way.

Answer. This was a commandement given parti­cularly to the Apostles, at, and for that time only: compare this with Mat. 10.10, 11, 12. Besides, [Page 26]the Apostles at that time were to weare no shooes, nor to carry a scrip, which the Quakers do. If they leave off saluting, let them also leave off their shooes too, let them conforme to all, or to none. This Text of Scripture we see (being rightly understood and compared) makes rather against, than with their unmannerlinesse.

4. That the Scriptures ought not be expounded: and that expounding of Scripture is an adding to Scrip­ture: and if we adde, then God will adde to us all the plagues that are written therein.

Proofe. That this is theirs, (although I could bring sufficient witnesse) I need go no farther than their own writings to make it appeare. It is so well known they cannot deny it.

Confut. Neh. 8.8. We read of the Priests and Levites, that they read in the Book, in the Law of God distinctly, and gave the sense, and caused the people to understand the reading. And Marke 4.34. we read of our blessed Saviour, that (before his cru­cifixion at Ierusalem) he expounded all things to his Disciples. And (after his glorious Resurrection for our justification) we read of him, that beginning at Moses, and all the Prophets, he expounded unto them out of all the Scriptures the things concerning himselfe. Mat. 9.13. Saith Christ, Go ye and learn what that meaneth, I will have mercy and not sacri­fice. Quoting that place Hos. 6.6. I desire mercy and not sacrifice, he bids go and learne what it mea­neth, see Chap. 12.7. So in Ioh 5.39. our ever blessed [Page 27]Saviour gives this in charge to his Disciples, Search the Scriptures. Search them, to wit, for the spiri­tuall sense and meaning of them, see Mat. 24.15. So in Acts 28.23. we read of Saint Paul, that when many of the people were come to him, he expoun­ded and testified the kingdome of God, perswading them concerning Jesus, both out of the Law of Mo­ses, and out of the Prophets, from morning till eve­ning. Nay yet further, Acts 8.31. we read of a cer­taine Eunuch who was in his Chariot, returning home, and was reading in Esaias the Prophet, then the spirit said unto Philip, go neare, and joyne thy selfe to this Chariot, and Philip ran thither to him, and heard him read the Prophet Esaias: and he said, understandest thou what thou readest? And he said, how can I except some guide me? And he desired Philip that he would come up and sit with him, &c. Then we see ver. 35. that Philip opened it unto him. Pray read the place at your leisure. So Saint Peter also 2 Pet. 1.20. Seeing this first, that no prophecy of the Scripture is of any private interpretation. In that Saint Peter doth say, the Scripture is not of any private interpretation, he doth not meane, that the Scriptures should not be expounded at all, [as some have seemed to prove] for then he would have said peremptorily, the Scripture is of no inter­pretation at all; but he saith, the Scripture is of no private interpretation: Implying, that no private person, of a private spirit, ought to expound, or in­terpret the holy Scriptures; for they admit of no private interpretation. [A good wipe for all those [Page 28]who leap from their shop boards into the Pulpit to expound the Scripture unto the people; [see the answer to the second Tenet.]

Here is enough (I hope) to convince any gain­sayers of this truth, except such unreasonable per­sons, (with whom I discoursed the other day) who said, let me alledge what I would, they would not beleeve me.

5. That it is not lawfull to use the title of Master to any.

Proofe. That this is theirs appeares by their writings: and the proofes they do bring for it are two, Mat. 23.12. Be ye not called Masters, for one is your Master, even Christ. And again, Iam. 3.1. My Brethren, be not many Masters: knowing that we shall receive the greater condemnation.

Confut. The meaning is not that it is unlawfull to be called Master: for Christ himselfe was so called, and found no dislike with it, as appeares Iohn 20.16. and many others. But when the Ruler said unto him good Master, what shall I do to inherite eternall life, Luk. 18.18, 19. Jesus then said unto him, why cal­lest thou me good? (because he looked upon him only as a man) but he did not say unto him, why cal­lest thou me Master, but why callest thou me good? There is none good * but one, and that is God.

But the meaning is, be ye not called Masters of o­ther mens faith, to tye them to your humours: or do ye not seek for the title, to wit, in way of vaine glory.

Object. 1 Cor. 7.23. ye are bought with a price, be ye not the servants of men.

Answer. The meaning is, let no mans humour be your guide in Religion, be bound to no mans example in Religion, be tied to no mans will, lusts, likings, but be free unto the service of Jesus Christ only, who hath paid a deare price for us. And that this is the meaning of the place will appeare, if we compare this verse with the five foregoing verses, 1 Cor. 7.18, 19, 20, 21, 22, 23. compared.

And that it is lawfull to call Master, doth appeare by these Scriptures.

Mal. 1.6. If I be a master, where is my feare? A son honoureth his father, and a servant his master: if then I be a father, where is mine honour? And if I be a master, where is my feare? saith the Lord of Hosts. So Psalm. 132.2. as the eyes of servants look unto the hands of their masters, and as the eyes of a maid unto the hand of her mistris: so our eyes waite upon the Lord our God, &c. Nay, Christ him­selfe calleth himselfe the Disciples master, Ioh. 13.13, 14. it is a notable place, ye call me Master, and Lord, and ye say well, [marke that, ye say well] for so I am. If I then your Lord and Master have wa­shed your feet, ye also ought to wash one anothers. Rom. 14.4. Who art thou that judgest another mans servant? To his own Master he standeth or falleth. Eph. 6.5, 6. Servants, be obedient to them that are your Masters according to the flesh; and so forward to the end of ver. 9. Masters, give unto your servants that which is just and equall, Col. 4.1. I shall name [Page 30]one Scripture more, which alone of it selfe is enough to overthrow the whole body of the Quakers, and to lay them upon their backs: but I pray God it may bring them upon their knees, to beg pardon of God for breaking the peace of the Church upon such a false ground, 1 Tim. 6.1, 2, 3, 4, 5. Let as many servants as are under the yoke count their own Ma­sters worthy of all honour; that the name of God, and his doctrine be not blasphemed.

And they that have beleeving Masters, let them not despise them, because they are brethren, but ra­ther do them service, because they are faithfull and beloved, partakers of the benefit. These things teach and exhort. Marke what followes, ver 3. If any man teach otherwise, and consent not to wholsome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godlinesse, he is proud, knowing nothing, but doting about questions and strifes of words, whereof commeth envy, strife, railings; evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gaine is godlinesse: from such with­draw thy selfe.

To which we may adde two Tenets of theirs of a higher nature.

6. That Infant Baptisme is no Ordinance of Christ, and therefore of no use in the Church of God.

Proofe. That this is theirs doth appeare by Iohn Audlands lastbook, against M. Farmer, and also in Ri­chard [Page 31]Farnworths book, intituled the heart opened by Christ.

Confut. 1. An expresse command I grant, is not to be found in the New Testament for Infant-Bap­tisme, no, nor yet an expresse command against it. Infants under the Law were circumcised at eight daies old, Gen. 17. And this Circumcision was a seale of the righteousnesse of faith, Rom. 4.11. even of that righteousnesse of Christ made ours by faith: And in the roome of Circumcision under the Law is ordained Baptisme (or washing with water) as a seale of the same righteousnesse of faith: now if it had been the will of God, that Infants should not have been sealed, or this righteousnesse of faith sea­led to them by Baptisme under the Gospell, as well as by Circumcision under the Law, he would have given an expresse command to the contrary, which neither Christ, nor his Apostles have done, therefore Infants are to be baptized.

2. If Baptisme should be denied to Infants un­der the Gospell, more than Circumcision under the Law, this inference must of necessity follow, That the Covenant of grace, now under the Gospell, would be of a farre more narrow extent, than the same Covenant or dispensation of grace was under the Law.

Ergo, Infants are to be baptized.

3. The Apostle Saint Paul saith, That the bles­sing of Abraham comes on the Gentiles, Gal. 3.14. [Page 32]Now a part of the blessing of Abraham (and a great one too) was this, That his Infants, or male-chil­dren (for the female were uncapable of Circumci­sion) should be circumcised the eighth day, as a seale of the Covenant, Gen. 17. or as a seale of the righte­ousnesse of faith, Rom. 4.11. Now, how can the bles­sing of Abraham come on the Gentiles, if their Infants under the Gospell should not have the seale of the Covenant by Baptisme, as well as Abrahams had under the Law by Circumcision? Since Bap­tisme is commanded to us under the Gospell, in the roome of Circumcision, and doth seale the same Covenant.

Thus we have Scripture for Infant-baptisme: but you that deny it have none.

7. That the Lords Supper is of no use in the Church of God, since the resurrection of Christ.

Proofe. That this is theirs, is evident by the wri­tings of one Richard Farnworth (who is a professed Quaker) in his book, intituled, The heart opened by Christ. And he seems to prove it by 1 Cor. 11.26. For as often as ye eate this bread, and drinke this cup ye do shew the Lords death till he come, that is (saith he) till he come from the dead.

Confut. This Scripture, 1 Cor. 11.26. doth plain­ly shew, that this Ordinance of the Lords Supper is to be continued in the Church of Christ till the second comming of Christ to judgement; for first, this Epistle was not wrot till after both the Resur­rection and also Ascension of Christ; and also the [Page 33]comming down of the Holy Ghost: for it was writ­ten by Saint Paul, and Saint Paul was not converted till after the comming down of the Holy Ghost, and therefore could not write it till after he was converted; and it was a present duty in the Church of Corinth when the Apostle wrote this Epistle, as appeares ver. 20. to the end of the Chapter; see Acts 2.46. and 20.7. So it is cleare that this Ordi­nance is to continue in the Church of Christ till the second comming of Christ to judgement.

Reverence therefore, (deare Christians) the an­tiquity of this so high, and heavenly a mystery; for it was ordained by our Saviour Christ Jesus him­selfe, when the world was three thousand, nine hun­dred, fourescore, and five years old, the foure and twentieth day of March, and in the three and thir­tieth yeare of the Nativity of Jesus Christ our Lord, above sixteen hundred yeares ago; and hath been continued in the Church of Christ ever since, and must till his second comming, as hath been shewed, 1 Cor. 11.26. For as often as ye eate this bread, and drinke this cup, ye do shew the Lords death till he come.

It was never my purpose (Christian Reader) to have wrote a Treatise of this Subject, till of late, fir­ding none that have answered that Pamphlet set forth by Iohn Audland, full of malice and spleen against our Magistrates and Ministers. When I see two Hebrews strive together, I cannot but say to him that did the wrong, why smitest thou thy fellow? Exod. 2.13. Not out of any pragmaticall [Page 34]disposition, or love to contention, as all that know me can witnesse, and God the searcher of the heart is witnesse, but out of a heart unfeignedly affecting the Peace of Sion.

Remember, I pray you, that of Saint Austine, there are some who defend their opinious, not be­cause it is true, but because it is their own; for so selfe-love doth draw men into errours.

I doubt not but I shall heare from some what Moses did from the Hebrew, who made thee a judge over us? But Saint Ierome hath taught me not to regard subtill disputes, nor reproaches.

My conscience beares me witnesse, that I have in this matter dealt sincerely. And if I should be smitten with the tongues and pens of any (yea, of many) yet the reducing of a few that erre, or satisfying of some that doubt, shall be a sufficient comfort to me. It is an excellent speech of a wor­thy servant of Christ, prayers are fitter for these times than controversies. I would to God we were all effectually perswaded of the truth hereof, for so controversies might be easily decided, opinions might be turned into unity, contention into ami­ty, and these lamentable digladiations which afflict the Church into the precepts and practice of piety and charity, which blessing of peace the God of peace grant unto his Church, in his own good time; and I beseech the God of peace and truth, to bring into the way of truth all those poore soules that have erred, and are deceived. Amen.