YALE
UNIVERSITY LIBRARY

THE
POOR MAN'S CLAIM
TO A
t»ART IN THE
L^JTD OF LIFE
FOR EVERMORE. THE "
RIGHTEOUSNESS OF
Faith's Speaking Asserted, ,
THE
VOICE OF UNBELIEF
DETECTED AND REJECTED.
Some of the Sitis qf JBabyloti brought into Remem
brance, by the reading of a Controversy about
the spreading of the Scriptures ; with some Ob
servations on a Sook written by A. O'Cal-
LAGHA-N, styled Rev. A. M. Master of the
College of Kilkenny, called, " Thoughts on the
'Tendency of Bible Societies."

Precept must be upon precept, precept upon precept ; line upon lin^
line upon Une ; here a little and there a Uttle : for with stammering lip.s-and
another tongue, will he speak to tliis people ; to whom he said, this is the
rest wherewith ye may cause the weary to rest, and this is the refresh
ing ; yet they would not hear. Isaiah, xxviii. 10. 11. 12.
WRITTEN BY

>*.? >¦

COatetforU :
PRINTED FOfe THE AUTHOR BY JOHN BULL.
1817.

The folhwing Observations are not written to
judge or condemn any society or people, nor to
justify any other, (because we may have a name to
live and be dead,) but to bring into view some of
those things, which have been highly esteemed
among men, while an abomination in the sight
of r,d.

PREFACE.
J. HAT which induced me to -wtite the following
observations at this time, is, having frequently
heard of a controversy respecting the spreading of
the Scriptures, amongst us who are -called Laity
and Peasantry, and having met with one of them,
written by the Master of the College of Kilkenny,
who is also styled Reverend :
And, as I am one of those concerned in the
privilege alluded to, it reminded me to look back
to the time when I wa^ a country lad, such as
they would call a poor ignorant peasant, having
learned little more than to read and write imper
fectly, and that at schools almost as ignorant as
myself; and which I could only attend, atsuch
times as my parents could spare from assisting
them : for I was accustomed to hard labour from
very youth, and the remote situation where my
lot was cast, shut me out very much, even from

VI
society, except my parents, who did not teach irfe
many things, only that I knew their concern for
their children, above all things, was, that they
might commit the keeping of their souls in well
doing unto a faithful Creator.
And I have often looked back to those days,
and remember the impression that a little reading
of the Scriptures made upon my mind. Although I
did not read them as frequently as I should have
dofie, yet I well remember, how that it tended to
raise in my mind, secret ardent desires, after the
Source from whence the Scriptures did proceed :
for, although I did not think it needful to compre
hend the literal meaning of all the words I read,
yet I felt such a savour in them, as wonld rekin
dle strong aspirations after the same Source ; and
being many times led to recur to these impressions,
I have often thought, that if I should be favoured
to arrive at a state of as free access to the Father
of Mercie.*!, as vias then vouchsafed, it was all
that I should look for.
But I dare not say, that t learned all from the
Scriptures alone, but it was by the same light
which the Scriptures testify of, that was the true
light, which lighteth every man that cometh into
the world ; and that, without the help of any ma,a

- Vll
or book, set my sins in order before me, and shew
ed' me my lost condition, although I was strictly
moral, for it seemed as if I dare not be otherwise ;
yet, I saw my heart to be just as the Scriptures
describe the heart of man, deceitful and desperate
ly wicked, so that the motions of sin in my mem
bers, would be bringing into captivity, to sin and
death, and that all should be changed or I was
undone for ever.
Arid I knew a lad, as poor -and as ignorant as
myself, to whom without the help of any man, or
book, or even so much as looking for, or expecting
such a thing, it was opened before him, that the-
whole course of the world was out of order, while
from under the influence of redeeming grace ; and
such a lad,saw a sure and living way cast up, for
the redeemed of the Lord to go in : and this is no
partial or private gift, but it is what thousands at
this day can testify, of the light and grace of God,
which hath appeared unto all men ; so that we
have need to take heed, lest the light which is in
us become darkness, and that we receive not the
grace of pod in vain.
And now having observed, that some of the
late writings respecting the spreading of the Scrip
tures, seem calculated to frustrate the grace of

vill
God, by pleading the incapacity of poor people to*
feel after him, and read the Scriptures profitably,
only as they are taught by the learned or higher
order, my spirit was stirred in me, and my former
concern renewed, which has lain heavy upon me at
times, for more than twenty years ; yet I never even
thought of writing on the subject, although some
times it seemed to lie upon me, as if it would weigh
me down like the weight of a great mill-stone :
as I saw no way likely to clear my conscience, for
1 knew that of myself I could do nothing, but I
believe that if I had been faithful to my God, a
way would have opened for me, to have acquitted
myself faithfully long ago, and that in a more
effectual way, than I now expect to be favoured
with, so that I may well say, it is of his mercy if
I am not consumed.
And now I may acknowledge, that if the mat
ter had not opened with some degree of clearness
to my mind, I should not attempt it, against a
tide of discouragements that seem insurmountable,
when I think how much offence it will give to
most, and do not know of one that it will please ;
for, although I know that many may concur in
mo«t of the sentiments, yet even those might say,
that as example speaks louder than precept, it

IX
would be better to be still, and the Lord would
plead his own cause in the consciences of men, as
there is abundance of written testimonies, far more
powerful than any feeble thing that may come
thpough me, who have so long halted, not so much
between two opinions, as like the sluggard.
Bu| I may remark, that while I should be far
from pleading for ignorance, my discouragements
do not flow from' that quarter, which may seem
singular, as I am well aware that my capacity
and memory are dull and slow ; and being only^a
mechanic, I never learned even one rule of gram-
jnar : but living in a city for years past, I have had
s6me opportunity of observing the ways of the
w'orld ; and, although I think best to acknow
ledge my ignorance, it is not to slight or undervalue
learning, for it would have been a satisfaction to
me if I had a little of it ; but I dare not say, that
it would have been much advantage, as I can ex
press myself in a way, that most who speak En
glish may understand what I mean, which is the
end of all communications ; so that on this ac
count, I have but little concern.
And still it has appeared no light thing, on
many accounts that I shall not mention ; but that
which seems more discouraging than all the rest^
B

X
is a sense of my great falling short ; so that if there
is any thing in the following remarks, it seems like
that of tlie stones of the street crying out ; inso
much that well it may be said, that unto me
belong confusion of face, when I remember
how prone I have been to doubt and murmur, even
while the Almighty was shewing himself faithful
and long suffering, so that I might well have
borne any thing that could be said of poor man
kind 5 but, when I see the unsearchable riches
and grace of God, made light of, and man's crafty
scientific researches, and conclusions, set up as %
safe way to the kingdom of Heaven, which still I
might let pass, if the Master of the College of Kil
kenny, had been alone in the sentiments which he
has expressed.
But seeing, that there are thousands who make
a great profession of Christianity, that would insist
upon the same thing, to a greater extent than he
has expressed ; I say, seeing that it is even so,
shall I endure altogether to hold my peace, and
not bear my feeble testimony to his redeeming
grace, who had mercy, and helped in my low
estate, even in the day of distress, when no man
could help, nor all the eloquence in the world
afford one grain of comfort : and having been aa

XI
unworthy receiver, shall I add this above all, now
to forbear owning him before men, because I
know that they will flout and scoff at it, as a strik
ing instance of the enthusiasm and flagitious
madnessof ignorant rustics, reading and interpret
ing the Bible for themselves ; but it is not barely
to vindicate the spreading of the Scriptures, that I
write the following observations, (although I am a
well-wisher thereof,) knowing, that it does not want
tay poor effort, as I am satisfied that it will make
its way ; neither do I mean to say, that all who
are zealous in that good work, are consistent \vith
themselves, as I have observed ,a strange incon
sistency in some of them, who, while they are
active in spreading the Scriptures, deny the
spirit which the Scriptures testify to, as the sab-
stance sent forth from him, who gave himself for
us, that he might not only redeem us from aU
iniquity, but also to purify unto himself a peculiar
people, zealous of good works.
But those who deny the gift of the Holy Spirit,
would leave us in a worse case than any we read
of in Scripture, for we read that hi,s spirit strove
'with the old world, and the Patriarchs owned not
jonly the spirit, but the ministration of angels, and
t^e Jews had the Law, the Prophets and th^s

xn
Scriptures, and owned the Good Spirit to instruct
them ; and now we are under the last and
most glorious dispensation of the Gospel, which
was foretold by Scripture prophecy, and witness
ed ufito by the Apostles, who received and preach
ed the Gospel through the Holy Ghost, sent down
from Heaven. ,
And after all, we may find some at this day,
who, while they extol the letter of the Scripture,
they would say, that revelation has ceased, or
the Scriptures are the only revelation that is to be
known in these days ; but do such see how they
deny the Scripture, and so would leave us in a
worse case than any spoken of therein, for such
would leave us even worse than the Heathen, for
the Gentiles, who had not the law, yet shewed '
the work of the law written in the heart, Romans
ii. 15. But now, some will give us nothing but the
Scriptures, and deny that which the Scripture
promised. But do not such leave us in as evil a
case as Pharoah brought the children of Israel,
who would require the full tale of brick, without
allowing the means of making it, though like him
Ihey will allow us plenty of play, but they deny
us the fire.
And now that we have the same world, flesh.

Xlll
and, devil tOjMar witli, will they deny our whole
armour of light and all our spiritual weapons ; but
such will not deny, carnal weapons in any sense
ofthe word, for they not only allow of wars and
fightings in the world, but they also allow the full
scope of our carnal imaginations, and high conclu
sions, respecting the things that belong to ouf
peace : but such deny the weapons which are
mighty through God, to the pulling down of
strongholds, and to the castii^ down imagina
tions and every high thing that exa^eth itself
against the knowledge of God, and so they deny
that which would bring every thought into capti
vity to the obedience of Christ. 3 Cor. x. 4. 5.
But to return to the book aforesaid, although
by the reading thereof I have taken occasion to
write the following observations, yet I am
aware that many hold the same thing in as full a
way as he has expressed, and some that may be
still more like graves which appear not, so that
I can.i^ay, I am not influenced by' any pointed
objection to the writei^ whom I never knew or
beard of, except by his book, to which I do not
mean any thing by way of answer. Yet I shall
make remarks on some parts of it, which must be
clo^e, because the subject demands it; althougli

XIV
I do not like that which would seem personal, yet
in this case I cannot see any way-to avoid appear^
ing so, but in that respect shall deal as gently as
I can with a clear conscience, which still must
appear rough : and although it comes from tbe
Jiand of an ignorant rustic, which he seems so
much to dread, yet I can honestly assure him
that I would not hurt a hair of his head, but
could fervently desire for him, that he may see
the things which belong to his peace ; for I have
this to say of that spirit which dictated part of his
book, (although it may echo the mind of a great
host,) that if ever he coines to see the Scriptures,
and the things which belong to his peace, he must
know the head of that spirit to be taken off, and
the carcase thereof to be cast forth as dung
upon the face of the earth.
And this is the word of truth, against that which
is of the flesh and of the will of man, and
which is not subject to the law of the Spirit of
Life in Christ Jesus, neither can be ; and it is
written in a sense of that -which breathes good
will to men, though man's wisdom will scoff at,
and reject it ; but I know what I write, which
will be found to be no light matter, nor a things
gpnerated, by the clash of contending interests, ae

XV
he remarks ; for not even an individual knows of
my Writing, and I thought safest not to con
verse on the subject, lest it might tend to lead
from the impression on my own mind, so that no
man or society beside myself, is accountable for
one line of it.
In writing the following observations, I have no
design to point exclusively at any particular peo'
pie or society, as I have something more in pros*
pect to bring into view, than that which merely
respects sects or distinctions amongst men, iu
tnatters of outwiird order or uniformity, which I
may not meddle with, further than to insist, that
pure and undefiled religion does not consist iu
outward shew or profession ; therefore, while I
may seem to meddle in outside things, it is only
to remind us, how that the best of them cannot
purify the conscience from dead works, to serve
the living God.
And while I may touch upon lilany subjects,
I shall endeavour to avoid argument, further than
to bring the different parts fully into view, and
leave its own weight to make it manifest, of what
sort it is ; for argument is seldoO) profitable, as it
tends to feed the subtle, crafty, prying mind, that
would fain save its life from the stroke of the

XVI
sword with two edges, by making a great ado
about rectitude of life and practice, in this, or the
other thing, for the deceitful heart would gladly
be employed about any thing, rather than part
with its beloved, or give up to do the will of God,
so as to be guided by the spirit of truth ; even
Herod did many things, and heard gladly, until
he found that he was to part with his lover, but
here was the test, whether it was earth or heaven
the heart was set upon ; and even after he had
destroyed him that cried, " Repent !" he expressed
great desire to see the Saviour, and to hear him ;
but when he did not answer him according to his
mind, herwith his men of war, set him at nought.
And now mankind will not stop at deceiving
others, but he will deceive himself, and that gree
dily, for he tells himself that he is doing the best
he can, according to his knowledge ; and when
he is liable to be wrong, he would spare no pains
to search for the right thing, even until he wonld
go so nice as to split a hair : but after all, if the
Lord is not his God, whether it be his belly or
whatever else he serves, his glory will be his
shame ; and let him take this for a sign, that as
soon as his foot enters the threshold of the door,
the child dies ; nay, death willbe marked upon all

xvn
his works, who seems mighty willing to hear and
to enquire, and to know something while he has
done nothing : for there is no true way of knowing
what we do not know, but by doing what we
know, according to his promise— that they who
do his will, shall know of his doctrine. John,
vii. 17.
As the subjects which I may bring into view, are
exceedingly weighty and comprehensive, it would be
far beyond my limits to attempt arguing upon the
different parts thereof, as my space will only allow
me to remind us of a few ofthe views that may
be taken of them, with a few passages of Scripture,
to shew that what I write is agreeable thereto;
and although I may quote but a few, the reader
may remember many passages of Scripture to the
same import, which would be too tedious to repeat.
But it rnay be remarked, that I repeat the same
passage over very often, which I thought better
than to recur to a great many, though quite as
much to the purpose, for he that would make light
of one Scripture, would make light of it all; even
though line upon line, and precept upon precept,
yet he would not hear, and the same passage may
apply to different subjects, which takes nothing
fi-om its weight. c

XVlll
One of those passages which I repeat so often,
is the word, ' nigh in the heart,' which I did not
pick out in my own wisdom, but simply took the
word as it occurred, and it may be observed,
that a cloud of Scriptures, both Old and New
Testament, speak the same thing, contrary to the
assertion of our author about the difficulties
arising from ages, and distance of times,
and far countries ; but I want to shew, that
Scripture is like that from whence it did pro
ceed, that is, near and familiar, and will be so
for ever, to that in man which is ordained to life
eternal ; and this is no whim or flash, for the hum
ble waiting mind hath plentifully felt, at seasons,
the Scriptures to be the savour of life unto life, and
of death unto death, while he that looks no ftir
ther than the letter, may feed upon the husk with
the swine.
So that I am made willing in a small degree,
though unworthy, to appear as a fool and gazing
stock for this wise generation, to stare at, and
thus to stammer out my feeble testimony, that
unto the present day our God is not dealing with
us according to our deserts, but according to the
multitude of his mercies ; that while we have been
unbeheving, he hath stood faithful, and by his

XIX
faithful and true witness, in the conscience of such
as receive him in the way of his coming, a rem
nant can say, that he is still known to be, all that
he was promised to be in the last days; that he is
the bruiser ofthe serpent's head, and blessed and
happy will all be, who keep the faith, and the word
of his patience, while the serpent shall bruise the
heel ; such shall know, if they so follow on to
know the Lord, his going forth prepared as the
morning, and shall know, how that the testimony
of Jesus, is the spirit of prophecy, which he
poureth out in the last days ; who is the Alpha
and Omega, the Beginning and the End, unto all
those servants who wait for his coming, having
their loins girt about, and their lights burning ;
such can set to their seal, that God is true, and
that there is a crown of righteousness laid up for.
all them that love the apj)earing of our Lord and
Saviour Jesus Christ, to whom with the Father,
through the Holy Spirit, they can ascribe,, and be
it ascribed unto Him, inight, majesty and renown,
, , now and for ever more, throughout all ages, world
without end. Amen.
And their idols he will utterly abolish, whether
they be idols of silver or gold, which they cleave
unto, who sit down in the earth ; or, whether it
bfi that which thev set up bv the art or device of

XX
their own wisdom, or scientific researches and
conclusions ; he will rule all these as with a rod of
iron, and either in mercy or in judgment, dash
them to pieces like a potter's vessel ; for his
glory he will not give to another, nor his praise
to graven images, though never so gloriously adorn
ed, with allthe art and device, of human learning,
prudence, and order ; yet, as the heavenly breath is
not to be found in the nostril thereof, it must be
cast forth, as we may read in Isaiah, &c.
And now, if I compare some of the ways of
men, vvith a few passages of Scripture, and if the
light which the Scriptures testify of, (that was the
true hght, which lighteth every man that cometh
into the world,) should shew some of them, that
their deeds are at variance therewith : oh then !
that they may lay the cause deeply to heart, ra
ther than lay the blame on such as warn them
of the dreadful day ofthe Lord, which will over
take all the works of darkness.
But as for them that fear his name, they will not be
offended by being reminded to bring their deeds to
the light; because they love tlie light, who press to
ward the mark for tbe prize, where there is no con
demnation to them which are in Christ Jesus, who
walk not after the flesh but after the spirit,
Rpm- yiii. 1-)

THE
POOR MAN'S CLAIM
TO A
PART IN THE
LAJyD OF LIFE
FOR EVERMORE,
^c. Si-c. Sfc.

A AM fully aware, how that many things which
I call in question, have been generally ap
proved in the world ; and that which I assert has
been every where spoken against (Ads, xxviii.
22) : but when I remember who it is that said,
many go in the broad way which leadeth to des
truction ; and lest it should still be applicable, I be
lieve it is safer to prove our deeds by that light
which the Lord bestows upon us, agreeable to
Scripture, than to run blindfold with the multi
tude ; and seeing that there is such an aversion
to let the Bible into the hands of the people, it may
be one of the truths which Satan would hide
from the world ; that strait is the gate, and narrow is
the way which leadeth unto life, and ievr there be

22
that find it: {Matthew vii. 13. 14.) and although
man does not think, neither wonld he meart to
hide any thing which he may think good for the
people, yet the enemy of our happiness, may work,
by the prudence and caution of the wise, to the
opposing of his coming, who is calling ont of the
broad, and into the narrow way which leadeth
unto life ; but hides those things from the. wise
and prudent of this world ; (Mattheiv xi. 25.) so
that it is their wisdom and prudence, which hides
it from them.
As I do not mean to confine the following ob
servations to the particular subject of the spreading
of the Scriptures, so I may quote but a few
passages written upon that subyect, which I take
from a book called, " Thoughts on the Tendency
of Bible Societies, as affecting the Established
Church, and Christianity itself, as a Reasonable
Service," written by A. O'Callaghan, Master of
the College of Kilkenny, also styled Rev. A- M.
The following passages in his book, are such as
I may briefly notice, as they may suffice to shew
the drift and aim of the writer ; for although his
book treats on several things, it seems all designed
to bear upon the one point, that i.s, to proclaim
aloud the danger and mischief of putting the Bi
ble, without note or comment, into the hands of
the lower class ofthe people.
Section II. That it will produce less fruit than
is expected, or fruit in abundance, but of a poi
sonous qiiality : he says, "of all books, it is per-

23
haps the mcst difficult. This is natural and una-,
voidable. It is the work of different men, writing
in different ages, and all very remote. Some of
its books are the most ancient compositions ex
tant ; &c. They were written in a country far re
mote from Western Europe, whose climate,
soil, animal and vegetable productions, are
strikingly contrasted with our own: while the
laws, manners, customs, civil and military institu
tions, opinions and form of government of its in- ,
habitants, discover scarcely any resemblance to
those with which we are acquainted. All these
circumstances powerfully influenced their language,
and produced modes of speaking, allusions aiid
images, obscure, or unintelligible to the peasantry of
modern Europe. Besides, the glowing imagination
ofthe eastern nations was delighted with a style
highly figurative, and indulged without restraint
in the boldest metaphors, allegories, hyperboles
and amplifications. But necessity as v^ll as
choice would lead the writers of the Old Testa
ment, to adopt a style highly figurative, as that
alone could enable them to pour out their exube
rant conceptions in a language deficient in copious
ness. The want of appropriate words would be
supplied by metaphor ; and ideas sometimes com
municated by external action. Most of these
sources of obscurity are common to the Old and
New Testament, while the latter has some pecu
liar to itself" And so he goes on to enumerate'
difiiculties, adding, " while many others spring up

24
from the natural imperfections of translation.
Accordingly," he says, " it is only by long and
severe study, that men of the best understandings,
enlarged by multifarious reading, can acquire an
adequate knowledge ofthe sacred writings. How
rarely," continues he, " does it happen that men
of feeble minds, and scanty literary attainments,
in any rank oflife, derive, by their own unassisted
efforts, much information from them ? And will
it be seriously maintained, that the contracted
mind of an ignorant peasant, can, in the short in
tervals of a life of labour, read and comprehend
in any tolerable degree the ' high import' of these
sublime and sacred books, which have given full
employment for successive years, to Cfipacities of
the' highest order, enjoying unbroken leisure, im
proved by various knowledge, and animated with
fervent piety ?* The supposition seems to be not
only unfounded, but mischievous."
In Section III, he proceeds to shew dreadful
consequences, which he attributes to the spread
ing ofthe Scriptures, particularly on the continent
of Europe and in England.
In Section IV, he adverts to these historical
facts, which (he says) have astonished the good,
and startled the pious ; reminding us thereby, how
* He has not told what sort of fervent piety should animate the
higliest order, though he has .said, that fables might be made
the vehicles of fervent piety lo the poor. Are we to conclude from
thence, tliat fable» are some of tlie crumbs which fall from his
h^hest ordtr.

25
" th6 reader overlooks their awful moral ; that ' the
, Bible without note or comment,' is unfit for the
perusal of the rude and illiterate. Misunder-
¦standing its meaning, and misapplying its pre
cepts, they will employ it to countenance every
ruling passion, and sanctify every favourite vice,
and calls upon the Bible Society to consider
lest, instead of pure Christianity, they circulate
hypocrisy, fanaticism, and impious delusion,
among the lower classes of society. ~ That the
opinion of a revelation not being obscure, had
been generated by the clash of contending inte
rests, and transmitted from father to son without
examination." '
Section V. " St. Peter expressly tells us, that
there are some, things in St. Paul's Epistles, ' hard
to be understood,' and that many persons ' wrested
them to their own destruction.' Here, we have
the express authority of an Apostle for maintaining
not merely that Revelation may be obscure, but,
that in some places, it actually is so :— an author
ity subversive at once of the argument of those
who infer that a Revelation is intelligible to the
meanest capacity, because it comes from God.
We learn also, and it is an awful lesson, that these
passages of Paul were wrested to the destruction
of the ' unlearned and unstable.' &c. &c.
" The unlearned, unable to penetrate through
thedifiicHlties of the text, to the Apostle's meaning,
and yet determined to make the attempt, tortured
his words into wild nonsense, or sense more ira-
D

26
pious. Forgetting, that no suitable education, no
previous habits of intellectual exercise, had pre
pared their minds for serious study, they pre
sumed to rely on their own private judgment, and
thus wrested not only the passages of Paul, but
' also the other Scriptures to their own destruction.'
Yet these men, who thus perverted the sense of
St. Paul, and that of the other inspired writers,
were the coteraporaries of the Apostles, and spoke
the language of the New Testament, and septua
gint version. Asiatics themselves, they were fa
miliar with oriental images, vvith the figurati\e
style, and bold amplifications of the eastern na
tions. And shall it be said, that illiterate peasants,
distant two thousand miles from the country, and
nearly two thousand years from the age of the
Apostles, will not grossly pervert the meaning of
the Sacred Oracles, though reading them without
oral or written explanation, through the medium
of an English version, of two hundred years stand
ing, scrupulously literal, and therefore retaining
all the difficulties of the original, and superadding
others ?"
In Section VI. he proceeds, to deride enthusi
asm, and such as * rely on supernatural agency
alone for understanding scriptural truths ;' says
that, the ' greatest luminaries of the church and
nation,' would have " reason, improved reason,
the only interpreter ofthe Sacred Writings." But
still, he would allow the vulgar and poor such
gleanings and .crumbs as fall from the rich man's

27
table, and says, that " well written fables might
be made the vehicles of pure morality, and fervent
piety." Section VIII. " But to the peasant, as the bless
ing has been denied, the obligation does not ex
tend, he cannot use, he must abuse the Scrip
tures. His duty then is not to read the Bible, for
which he is unqualified, but to derive his religious
information from more accessible sources. This
seems to be the natural order of things, and no
rash attempt should be made to reverse it. The
bulk of mankind must be content to glean up their
information from others. They cannot approach
the great sources of knowledge. They must re
ceive the most important truths at second-hand —
on the authority of those who derive them, more
immediately from the fountain head. The prac
tical truths of medicine, law, morality, physics,
and mathematics, though of constant application,
and indispensible necessity, are confidently acted
upon, every day, by a vast majority of our fellow-
creatures, of whose own researches into the
depths of these sciences they are by no means the
result; but adopted on the authority of men who
have devoted their time, and talents," to the culti
vation of these various departments of knowledge.
With respect to christian knowledge, the same
process has, in general, been observed ; and where
it has been departed from, in any considerable de
gree, society has been shaken to its centre."
In Section IX. be renews the charge of " fanati-

28
cal extravagance, which deluged England with
blood in the seventeenth century ;" and attributes
the cause to the circulation of the Scriptures, and
again derides the prospect of joining the Bible,
and the wretched cottager ; the Irish ragged pea
sant, and clumsy operations of agriculture, with
the refined workings of the Spirit, as he terms
them. But I shall not follow him throughout, as the
latter part of bis book seems to be chiefly taken
up with the subject of puUing out of one another's
mouths, and tearing people, from one sect to an
other, which seems to be more their concern, than
that souls may be reconciled to God.
And he may look and see, that he has avowed
their treasure to be laid up in the earth, where he
says. Section XXI. in a connection between tran
quil opulence and aspiring indigence ; between
men who had every thing to lose and nothing to
gain, with men who had every thing to gain, and
nothing to lose, there could be no reciprocation
of interest. The latter might draw prizes, the
former could only draw blanks in the unequal
lottery. Can all this mean any other than what they call
Livings and Church-establishments, together with
their reputation amongst men : if he meant any
thing else, it should be explained by some of his
notes and comments. But, alas ! it has been too
fully explained in the life, spirit, and conduct of
gome of ttieir teachers ; and, seeing that it has the

20
twofold witness of assertion and example, let
them not be offendejd if I should take their proofs
and offer the following observations thereon.

Observation 1st. Looking how man's wisdom
ceases not to pervert the right way of4,he Lord.
So that it is manifest that men would usurp a
lordship which Christ never set up in his kingdom,
and pretend to qualifications which are out ofthe
reach of man's wisdom, because they know not
the cherubims and flaming sword, which keep
the way of the Tree of Life ; therefore, see how
they would put forth the hand, and that which
was in the transgression would teach aud usjurp
authority over Christ, the heavenly Man, and also
would turn the poor out of the inheritance which
bur Emmanuel gives freely unto all that come un
to God by him.

The following observations can only be under
stood,- by such as fear the Lord God of Heaven
and earth, for in his fear they are tvritten, and not
in presumption : —
The Lord's doing is marvellous in our eyes,"
(Psalm cxviii. 23.) and is it not marvellous, that,
tmto this day he continues to " destroy the wis-

30
dorn of the wise, and to bring to nothing the un
derstanding of the prudent," (1 Cor, i. 19.) inso
much, that now it may be said, " where is the
wise? where is the scribe? where is the disputer of
this world ? halh not God made foolish the wis
dom of this worid ?" (1 Cor. i. 20.) " For the
wisdom of their wise men is perished, and the un
derstand ing* of their prudent men is hid : so that
the very babe may see them stagger, though not
with strong drink." {Isaiah, xxix. 14. 0.)
And although learning, and the reasoning fa
culty of man, may be counted among the good
creatures, that should not be despised, but is very
good in its place, and may be rated high among
the many favours bestowed upon mankind : but it
is as likely that we may pervert it, as any of his
favours, by either over- rating, or pursuing it too
eagerly, as they do any other creature, whether
for profit, pleasure, or reputation, to the destroy
ing of themselves, with the very means of their
existence and comfort. The same may be said of
learning ; so that it was a noble sentiment of Fes
tus (though very wrong applied), that much
learning doth make a man mad ; and there was
much in Festus, at that time, which was truly no
ble, and may be a rebuke to some professed
christians at this day. Let us look how readily
he undertook much trouble, that the riffht thins
might be done ; so that he appealed to all about
him respecting the Apostle, saving: " this is the
man, about whom all the multitude of the Jews

31
have dealt with me, both at Jerusalem, and also
here, crying out, that he ought not to live any
longer." Here we may see, that the whole influ
ence, of the Jewish nation did not bring him over,
to do what he thought wrong to one man, but he
kept to his own principle, which might instruct
some of us, for we may see that his mind was not
warped, or shut up by superstition : so that he
would hear Paul, and would not condemn him,
unless there was wickedness proved to be in him ;
but he said, that he found no such thing against
him, but certain questions of their own supersti
tion. And now, let us view the frankness and
candor of Festus, that through all the tumult,
(though willing to please the Jews), he described
Paul's case, just as it appeared to be, with an ap
parent desire to be instructed, and still deter
mined not to take things on trust, without exa
mining for himself, and did not run with the mul
titude, but shewed a readiness of mind to stand
open to hear, and with a loud voice to speak out
and tell what he thought: so that the Apostle
called him most noble, saying, " I am not mad,
most noble Festus, l»ut speak forth the words of
truth and soberness."
And here, let us observe the Apostle's testi
mony to truth and soberness, that he only held
forth what he himself had seen, heard, tasted, and
handled, of the Word of Life, as the way that
others should look for him, according to their
measure of grace : saying, " that he would that all

32
irho heard him were not almost, but altogether,
such as he was."
And noM', as this account of Festus may be
thought a strange, unmeaning sort of introd uption»
I may just say, that I never thought of it before
in the .same manner, ftirther than simply to read
it; neither did I choose it, nor pick it out: but
now, it unexpectedly opened before me, in a way
that I do not think safe to suppress it; so that I
may make some reniarks thereupon, which may
apply to the subjects that 1 would touch upon
hereafter, and may say, how well would it be for
Festu.'=i, to have retained that noble seed which
was raised in him, in that day of heavenly visita
tion : as I believe, that he, as well as Agrippa,
was almost persuaded to be a Christian : but whe
ther he proved to be the stony, or good ground,
in which the noble seed was sown, is known only
to Him that knoweth all things ; of whom it may
be said, Lord thou knowest: but if he did retain
that noble seed, which was then raised in him by
the power of God, he should sobn have known of
that Light, vvhich shineth more and more unto
the perfect day ; even a measure of that same
light which shone about Saul, and made him what
Paul was, and so come to see what it is to be,
not almost, but altogother, a Christian : then it
would not be enough to know the emptiness, and
madness, and folly, of learning, towards the saving
of the soul ; but the unspeakable gift of truth and
soberness, coming down from God, out of heaven^
would be made manifest also.

33
But what I aim at is, to remind us of the
mournful truth, that even at this day, there are
professed Christians — yea, great professors, who
have not got even so far as Festus; or Agrippa ;
such, in whom the noble seed hath not been raised,
but lies in cruel bondage, under the dominion of
bigotry and superstition ; so that they will not
hear the in-speaking word with readiness of mind ;
for that is it which makes truly noble ; like the
Bareans, who were more noble, because they re
ceived the Word with all readiness of mind, and
that opened their hearts to know the Scriptures.
But now, alas ! we see high professors even be
hind Festus, who would not be brought under the
dominion of superstition, but doubted of such
questions, ^although he went far, and did much, to
serve the Apostle ; and now we see those who
highly extol him, and call him the great Apostle
of the Gentiles, and make a trade of preaching
his words, while they teach others, and break his
precious precepts, exhortations, and warnings,
and set at [].dught his heavenly labours and ex
ample, because it is contrary to their superstition :
but they will not doubt of their superstition, even
so far as Festus did ; neither will they turn one
jot therefrom to fulfil the Apostle's words, or
charge ; but will rather go about to pervert them,
with their notes and comments, to make the
- Scriptures appear conformable to their own su
perstitions ; for they will admit of no doubt about
their superstitions, but Scripture and all must con-
E

34
form, and bow before them : so that it would be
called unbelief, or heresy, to doubt of their ques
tions of superstition, even while they can wrest,
and do as they list with the Scriptures ; for the
noble seed not being raised in them, they cannot
question their superstitions, but " desire to be in
bondage to the weak and beggarly elements :"
{Gal. iv. 9.) For having denied the royal seed
of David, and of God, they turn to the weak and
beggarly elements, whereunto they desire to be in
bondage; and this is one way to keep the good
seed sown in the heart, in cruel bondage, and so
they lead people into bondage, of whom it may
be mournfully seen : that " the leaders ofthe peo
ple cause them to err, and they that are led of
them are destroyed ;" {Isaiah, ix. 16.) which is
part ofthe subject that I shall endeavour to bring
into view, by the following observations : —
But it may be asked, why I should point so
much at the teachers of the people, seeing that
every man must stand or fall to his own master?
and we must be aware, that the following obser
vations equally concern all people, of every class,
of every age and station, as all must give accoujit
pf our stewardship, to Him with whom there is no
respect of persons. But I have two reasons for
noticing the teachers at this time : first, because
they are particularly noticed in the books of con
troversy, respecting the spreading of the Scrij>
tures; and, secondly, because that they have
made themselves accountable for more than

35
oth« IS, inasmuch, as their example and precept,
have almost an exclusive mfluence, on the people
who take them as their guide. And what ^will
they do in the day of account, if they have been
teaching the people what they never knew them
selves? would they not, in such a case, be like
the blind leading the blind ; and it is said of such,
that, " if the blind lead the Mind, both shall fall
into the ditch together :" and is»^ it not a strong
proof that they know not what they teach^ if they
say^that it may be learned ont of books,, by long
,and severe study : surely then, it is not the
Gospel oflife and salvation, for that cometh not
by man, neither can be taught : {Gal, i.) but
as the Spirit of Truth teacheth : (1 Cor, ii.) So '
that, to hold forth that it may be learned, or
taught, hke other sciences, js to reject or slight
the Spirit of Truth, which was promised " to
guide into all trnth." {.John, xvi. 13.) So that, if
men should deny the true Guide, (which God,
that cannot lie, hath promised,) and set up a
guide of their own, " which perish with the
using, {Col. ii. 22.) after the commandments and
doctrines of men ; though it may be in w^ill wor
ship, and voluntary humility, yet is it not worse
than Israel in their woeful degeneracy, when the
prophet expostulated with them in the name of
tbe Lord, which also speaketh unto us, saying:
" Thus saith the Lord, what iniquity have your
fathers found in me, that they are gone far from
ine, and have walked alter vanity, and ate become

36
vain? Neither said they, where is the Lord, that
brought us out of Egypt, and led us through the
wilderness :"' {Jer. ii. 5, 6.) " Be astonished. Oh !
ye heavens! at this, and be horribly afraid, be ye
very desolate, saith the Lord : for my people have
committed two evils — they have forsaken me, the
Fountain bf Living Waters, and hewed them out
cisterns, broken cisterns, that can hold no water."
{Jer. ii. 12, 13.) And now, those two great evils
stare us in the face ; even that men, not only for
sake, but deny the Spirit, which was promised to
guide out of Egypt, and through the wilderness,
in the dispensation of the Gospel, and to guide
into all truth. So that now it may be asked, what
is meant by a common saying, viz. that he is gone
to study divinity? would that imply, that such as
are at their honest industry, in the field, loom, or
barn, are not to study the divine law written in
the mind, or that they should not believe in any
such writing ? or does it mean, like our author,
that the clumsy occupation of the labourer, is
inconsistent with the refinement of a true Chrisr
tian. It is hkely, that such a sentiment would
please the priests of Baal, but what a horrible
perversion of the New Testament would it be, to
say, that such doctrine is consistent with the pre
cept, or example, thereof!
There we find, that nothing wgg unclean but
sin : '* that they who gave alms of such things as
they had, all things were clean unto them :" —
{Luhe, xi. 41.) and the practice of the Apostles

37
is a contradiction to that heathenish and Jewish
custom, of separating the teachers of the peoj^e
from the necessary occupations of hfe, insomuch,
that if it be examined, it will be found a breach
of Gospel order, and^of the Apostles example, to
be idle busy-bodies, (2d Thes. iii.) and also a deny
ing of Christ, for to say, that his ministers cannot
be employed in providing for their necessities,
when their ministerial duties will permit: {Acts,
XX. 34.) such as say so, do not know what a true
Christian is; neither do they know Christ, nor
the Scriptures, nor the liberty of the Gospel ; and
if such take on to teach others, they know not
what they say, nor whereof they affirm ; for,
had they known the Gospel, they should have
known the power of Go_d, and so should know,
that it is not of man, neither could they be taught
it, but by the revelation of Jesus Christ. (G^a^.i. 12.)
And such as believe in his revelation, and receive
even a small measure thereof, cannot deny his re
demption, and restoration, even in tbe creation ;
they believe in Him to restore all that was lost in
Adam.; that he would sanctify throughout, in
body, soul, and spirit ; so they know, by the wit
ness in themselves, and by Scripture testimony,
that the kingdom standeth not in words, but in
power ; and that it is to be known within ; for
that which is to be known of God, is manifest in
thein ; so that they can testify, that it i-s not with
out them that they are to look for Christ within,
the hope of glory ; whom they can approach as

38
freely, ahd acceptably, with their hands in their
employment, as while poring over their volumes;
and he that knoweth not this, hath never known
the want of a Saviour, neither hath he known the
i
Scriptures, nor his Saviour : and such cannot from
blessed experience, direct others how to seek him,
and where to find him, as Paul did, who said,
*' that they might feel after him, and find'^-him:"
(Acts, xvii. 27.) but the crafty scribe, would at
best direct, that we might read, or reason about
him ; or hear what others say of him.
But we might have held our peace, if there had
been only a few of the same mind as the Mastier
of the College of Kilkenny : but seeing that he
only echoes the life, conduct, and profession, of a
very great multitude, can we do less, than to speak
for God against an idol : and seeing, that the
world wonders after the beast; insomuch, that
now we see it confidently asserted, that the knowr-
ledge of the true God, and Jesus, whom he hath
sent, is only attainable by men of unbroken lei
sure, and literary researches, the same, as the hea
then say of their religion, that their priests should
be wholly set apart from the business of this life,
which would defile them to be employed therein :
and now, many professed Christians will confi
dently deny the efiiect of our Lord Jesus Christ,
his coming in the flesh ; for, do they not deny the
effect of his coming, who deny the restoration
by him ?
For, when Adam was created after the image

39
of God, in righteousness, and true hohness, he
was set to dress and keep the garden, and was
not to be defiled by any thing he did therein, be
cause there was nothing there to defiTe him : " for
God saw every thing Jhat he had made, and be
hold it was very good : ' {Gen.}. 31.) so that there
was nothing to defile mankind, until they had sin
ned, and the Redeemer was promised to restore
all. Yea, and he hath restored it all, aud still we
see some who profess him in words, while in their
wmks they deny him : so that neither his
promise, his doctrine, nor his example in the
world, is owned by them, who make a trade of
the Scriptures : for we see them s6t at nought his
commands and example, and expound all to ^an-
swer their own ends, and do as they list with his
sayings : who said, that nothing from without de-
fileth a man, and that, if they did good with such
things as they had, all things were clean unto
them. And the disciples acted accordingly, and
followed their occupations when opportunity of
fered, (for their minds could be in his work, feel
ing after him, who wrought in them, " both to
will and to do, of his good pleasure," Philip.
ii. 13.) while their hands were employed for the
support of their bodies; because they believed in
Him, that was to delivei' them from the bondage
of corruption, into the glorious liberty of the chil
dren of God; and they liiyed, acted, and taught
to that effect; and now, we see men who make a

40
trade ofthe same profession, yet will deny it alto.
gether. Mind, that I have said altogether ; for he
that denies the Spirit, denies all : and such say,
that it can only be learned by long and severe
study, and multifarious reading, even as man's
wisdom teacheth, but not as the Holy Ghosf
teacheth ; so that they know not, neither do they
like to know, how that a man may be separated
to the Gospel of God at this day, while a fisher,
or a tent-maker ; but this they know npt, because
they like not to retain it in their knowledge.; but
such know not the pure, to which all things are
pure, for it is the pure iu heart that see God, and
know of his doctrine, and the things of his king
dom ; *' and it is the undefiled in the way, who
waj^k in the law of the Lord :" {Psalm cxix. 1.)
Mark the Scripture qualification — to walk in the
law of the Lord r but the wise and prudent of
this world are strangers to that undefiled way, for
their wisdom is ofthe flesh, which doth corrupt.
For all that sow to the flesh, (either in wisdom or
sensuality,) they reap corruption : and such are
strangers to the undefiled way, and their voice is
a strange voice, such as Christ's sheep do not
know, although they have got the sheep's cloth
ing, of Scripture knowledge and ordinances, ac
cording to tlie leiter in man's wisdom :Abut being
out of the Spirit, they go before the good shep
herd, whose voice they do not hear, nor follow,
for they know not his voice : therefore they run,
and he never sent them, but they go before hira,

41
and steal the letter of the Scriptures, which they
^ could not get honestly in their own experience,
having denied his voice, who is the door, and
changeth the vile body of all that go in thereat,
like unto his glorious body ; for he giveth his own
life for his sheep : but all that go before him, and
get the sheep's clothing upon their own vile body,
they know not his voice ; therefore, they make a
hideous howHng about the poor sheep, who hear
his voice ; crying out against it as the fruit of
strong delusions, while they seem to forget, that
themselves inight be the deluded, and deluders,
who, having denied the Spirit, they would also try "
to terrify the poor lambs, respecting the strange
ness of Scripture language, as being full of obscu
rities, images, illusions, hyperboles, &c. together
with imperfections of translation, insurmountable
except to the learned, or higher order, to whom
they say, it can only be known by long and severe
study, and multifarious reading; adding, that a
different supposition would seem, not only un
founded, but mischievous.
Which seems as much as to say, that the quali
fication, (and of course th6 right,) to understand
and expound the Scriptures, hath been confeiTed,
only upon a certain order of men, to the exclusion
of all others, and that education, human ordina^
tion, and learning, with natural acquirements, are
the only requisite qualifications for such a trust,
while we see them attach' something like infallibi
lity, to their notes and comments. F

42
But such learned, or higher order, may be ask*
ed, from whence have they their charter, of such
peculiar and exclusive right and qualification, to
unfold and explain the sacred Scriptures? and
they may be told, that such usurpation over the
conscience of people, hath no foundation in the
New Testament: but was that eye opened in
them, that could read what concerns their peace
in this matter, it wonld be, as the roll written with-
in and without — even mourning, lamentation, aud
woe. Ah! how will they answer it, who ha\e
long strove with Omnipotence, not only to keep
'the seed in bondage, and the heir ont of his inhe
ritance, as respects their own souls? but will they
also try it with him, to wrest his prerogative o\er
the world out of his hand ? Well, such as so pass
over and offend, imputing the power unto their
god, whether of science, or the approbation of the
world, or all together, their foundation will not
stand, but the higher the structure, the greater will
be the fall thereof; " for strong is the Lord, who
will bring every work into judgment, and will be
glorified in their overthrow : for he will come vvith
a strong hand ; and his own arm shall rule for
him." {Isaiah, xl.)
And thus having expressed, in plainness and
simplicity, the nature of those things vvhich I
would have considered, I shall now endeavour to
bring it fui'ther into view, by comparing them vvith
a few passages of Scri[)tHre, to remind us lo look
whether they are approved or condemned there-

43
by. Now I am aware, that it will be said, that I
set out in a very rough gait of going; but I
may remind such as think so, that if I go on at
all, it must be straight forward, without stopping
to pass any false or lying compliments : for I seem
now, a little like one that was contending with a
great host, which 1 conclude may overcome /-^
even as it hath already prevailed ; bat, at seasons
I look for a grain of that faith, vvhich would over
come at. the last : and have had feeble d'esires,
that I may not knovv a victory, except it be
through death : and that I may not. war, except
in a good warfare, even in that which breathes
peace, and good will to men ; which desires, that
the seed of Abraham may prevail, because that is
it, " in which all the families of the earth are bfess-
ed :" {Gen. xii. 3.) and out of it is the curse ; and
to this day, there is enmity between the two seeds,
but they that are the children of AInaham by liv
ing faith, rejoice to see the Lamb's day, who will
have the victory, and give.*^ the victory, over death,
hell, and the grave ; and he it is that said, if any
man will save his life, he shall lose it, and, that a
man's foe.*; are they of his own household : which
is abundantly verified at this day, not only as it
respects individuals, and their evil propensities,
and lusts, as our great enemies within ; but also,
as it may apply to the christian worid, where,
amongst the thousands of Israel, the greatest"ene-
mies may still be found ; of whom it may be said,
they are not all Israel that are called Israel : not

44
all Christians indeed, that are called Christian by
name and high profession, ' and amongst those,
may be found somp, of whom it may be said :
" that the leaders of this people cause them to
err, and they that are led of them are destroyed,"
{Isaiah, ix. 16.) To which Subject I return from
this digression, which is designed rather as infor
mation than apology.

OBSERVATION II.
Respecting the woeful degeneracy in faith and
principle of many, called UivjneSy of the present
day 4 how they have denied the faith once delivered
to the saints ; as may be seen, by comparing them
in a few instances, with the spirituality ofthe Gos
pel dispensation, as set forth in the Scriptures.
And now, to resume the subject ofthe teachers,
or pastors. I cannot say I do it cheerfully, see
ing that they are too secure, for any remark which
I may make, to be likely to reach their case : but
if it should only cause one of them to rub his eyes,
and say * what's the matter,' I shall thus attempt
to give him a call, although I seem only capable
to say : ¦ Alas ! alas ! fpr some of them, over whom

45
I have mourned at times, in great dismay, for
many years ; and my fears respecting some are
strong, lest they may be wilfully ignorant of this,
which is a matter of such importance : for could
it be even thought, that man should be so hardy,
as to hold forth by pVofession, and still more by
conduct, that the light of the glorioijs Gospel of
God our Saviour, is withheld from mankind, ex
cept as it may be communicated, through their or
der, or medium : and while they profess great re
verence for the letter of the Scriptures, in effect
deny the Spirit, of which the Scriptures give abun
dant testimony, both by example and precept:
even the Old Testament of the law and the pro
phets, while under the dispensation of an outward
priesthood, and of types and figures, owned the
good Spirit to instruct them : and some of their
prophets then/ were ploughmen, herd men, and
fruit-gatherers, &c. who, many of them, were own
ed by the Jewish priests, who even owned their
prophecies of the expected Messiah, even though
he was to end their priesthood, and become the
Mediator of a better covenant : of whom it was
written : " s«»6ti#ce and offering, and burnt-offering
for sin, thou wouldst not, neither hadst pleaskjire
therein; then said I, lo ! I come (in the volume
of the book it is written of me,) to do thy will,
.OGod!" {Ueb.x.)
And, the covenant which he came to establish,
was foretold by Scripture prophecy, that it should
be ofthe Spirit. " Behold, the days come, saith

40
the Lord, that I will make a new covenant with
the honse of Israel and Judah ; not according to
the covenant that I made with their fathers : but
this shall i^e the covenant that I will make wjth
them after those days, saith the Lord : I will put
my la^w in their inward parts,* and write it in their
hearts, and wjll be their Cxod, and they shall be
my people ; and they shall teach no more every
man his neighbour, and brother, saying, know the
Lord : for they shall all know me, from the least
of them to the greatest : for I will forgive theii"
iniquity, and I will remember their sin no more."
{Jer, xxxi. 31, &c.) And the Apostle adverts to
the same promise, insisting upon it as the Gospel
covenant : (read Heb, viii.) And the Apostle John
declared, that the message of the Gospel is,
" that God is light:" {\John, i. 5.) and that, " the
anointing which ye have received of Him, abid
eth in yon, and ye need not that any man teach
you, but as the same anointing teacheth you of all
things, and is truth, and is no lie, and even as it
hath taught you, ye shall abide in him." {John,
ii. 27.) Now, mark, John has said '' it is no lie:"
but the pastors say, it is a lie ; CdHRjl^ call this
inward teacher a delusion, and refer us to science
as the standard to prove it ; and so, with their couir
lu'^nts, they would soon twist it about, to give it
another meaning, and wonld say, that it only ap
plied to a particular case, time, * or people: and
now let them look how they have abused the
Scripture;s by their private interpretaficns ; al-

47
though the Apostle Peter hath said, that " no
prophecy of the Scripture is of any private inter
pretation ; 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:" {2d Peter ^
i.20,21.) and so the Holy Ghost spake it then, and
nothing but the Holy Ghost, ean naw teach it ta
profit. All the Apostles that have written, have
said the same thing; and, as if to leave us with
out excuse, they have said the same thing in ma
ny different ways, or modes of expression : and
our Saviour condescended to remind the Jews,
how that it was written in the prophets : " and
they shallbe all taught of God." {John, vi. 45.)
So that if they had any true regard for the Scrip
tures, they could not deny the teacliings of the
Spirit, for Jesus hath said, " God is a Spirit," and
" they shall be all taught of God ;" which should
suflice : but seeing, that the same serpent's wis
dom, which taught the Jews to reject the Mes
siah, in that glorious day of his appearance in the
flesh, is still working his lying wonders to pervert
the Scriptures, as it hath done, to make them con
formable to man's fallen wisdom: which hath
spoiled men, through philosophy and vain deceit,
after the commandments and doctrines of men ;
after the rudiments of the w orld, and not after
Christ : so that now, they are grown so supple, and
so subtile, that they can turn and twine any way*
and every way, to set the truth at naught ; for,
that is the stone which hath been set at naught by

48
the wise master-builders ; and if it fall on them,
it shall grind them to powder; but he that believ-
eth thereon, shall not be confounded. Yet the
pastors have been teachuig unbelief ; and have so
taught it, that they may boast of the fruit of their
ministry ; for many of their hearers are as unbeliev
ing as the Jews, who resisted the Holy Ghost, and
stoned Stephen for bearing testimony thereto. —
But now, although the laws are so improved, that
we have no stoning ; praises to Him alone that
rules in the kingdoms of men ; and let the teach
ers look, is their gospel, (or what they call their
gospel,) improved beyond the Jews; for now, if
the same Spirit in which Stephen spoke, should
testify to thein, that " I see heaven open, and Je
sus standing on the right hand of God," some of
them would be as likely to stare, and cry out
against him, as the Jews, and from the very self
same cause — even because they do alway resist
the Holy Ghost.
And now, although what has been said on this
subject may seein more than enough, yet when I
remember the great subtlety of man's wisdom,
and how soon he can account for it all, and would
take on to tell in what sense it should be taken —
I say, seeing that it is even so, and that they will
be wise in their own conceit, therefore, for the
sake of the simple-hearted, I shall proceed further,
to remind us of a few more of the views that may
be taken of this fruit of man's wisdom, referring
to a few passages of Scripture, which is recom-
ineuded to the conscience, in the fear of God.

l"And now I am' aware thalit- would be asfeed,
why I speakfso presumptuotisly, as if I knew more
than others ? aud seeing, that many can be religi
ous witliflft laying so much stress on our attention*
to the'^irit, why should not I give up my judg^
ment (at least in part,) tp thehi' tliat*are more
wise and learned ?
My answer to such a question would be very
short, evAj because the Scripture lays so ipich
stress upon it; and I have a concurring evidence
in my own mind : so that I am not ashamed ^to
say, that nnfy faith is even this — that if I am re
jected at the great and final judgment, it will be
for slighting or resisting the Holy Spifit ; and if
I am accepted, it will be for the obedience 06
faith therein : for that is it which opens the con
science to the blood, which alone can sprinkle it
from dead works : so that he thaj believeth not
with the Spirit, hath no true faith in his Saviour,
Mediator, and Redeemer.
And now, to return to those fhings which re
spect the teachings of man's wisdoijg,: 1^ us ob
serve, that one of the tremendous charges which
our Lord laid to tJie priests, scribes, and phari-
sees, was, that they were of the generation ^Of
them that persecuted the 'prophets; and it cannot
be deiiied, that many of those prophets were such
as our teachers call laymen, or peasants ; and
yet they seem to doubt, whether Christian laymen
or peasants, should even be allowed to read their
words. G

50
'And how shall we reconcile the profession and
example of these teachers, with that held forth in
the New Testament? Do they not more resemble
the Scribes and Pharisees than the disciples, who
were honest'industrious men, following their dif-
fefent occupations, to provide for their necessitiesj
and only attended to the gracious words that pro
ceeded out of their Lord's mouth ; who said,
tliat^ flesh and blood did not reveal him unto
them, but the spirit of the Father? And when he
sent them forth, the spirits were subject unto them
through his word, and not through the power of
* eloquenc^ or nice points of reasoning ; but he even
warned th^i against that ; charging them not to
premeditate beforehand what they should say,'
only as they spirit spoke in them.
But the studious, learned, orthodox doclor.s
lawyers, prie.«ts, scribes and pharisees, were too
wise and high to receive or to own, the plain, lowl;y
appearance of the truth, although shewn to them
by hiin that is the way, the truth and the life ;
they wer? so built up in their own knowledge, and
liad such store of worldly wisdom and reputation,
so fortified were they therein, a,s to offer de'fiance
to the wisdom and power of God : " and so
were taken in tlieir own craftiness :" {] Cor, iii. 19.)
and the reason is given, " that they loved the
praise of men more than of God," *{John xii. 43.)
so that some of the chief rulers who believed on
him, did not confess him, lest they should be put
out of the synagogue.

51
And while it fared thus vvith many of the great
and wise, it is a solemn lesson to both small aud
greatt, that many ofthe poor received the- Gospel,
and there we find no class so lo^t^ ,or mean that
the Gospel could not reach ; may* we not -add,
none too low to become powerM oreajjhers; biit
ah ! let us by the way, take this alo^ig with us,
that whether ^reat or small, they were ^ich as
looked*for redemption in Israel; and to such a
state down to the present day, the.joyful voice of*
the blessed saviour will be. heard within, even by
such as lament ^nd mourn his absence, while, the
world rejoice : and although these may long wait,
be will come again in his own way and tinre, and
their joy no man can take from them: and such
are his sheep, of whom he saith, " my sheep, they
hear my voice, and ftjlovv me, and a stranger thej»
will not follow ;" {John x>) and*all that knovv him,
(though in a small measure,) they know also that
which is of him ; as he hath said, " he that 'is of
* . . .
God, heareth God's words," {John viii. 47.) and
to such, the Scripture is no strange langtiage, but
quite familiar to that spirit from wheijcd they
came, even though the faith thereof be but as tMfe
grain of mustard seed, it will answer the sound of
the Eternal from whence tl)e , Scriptures did pro
ceed : as was said to Ni'codemus, who asked how
can these things be, when he was told, " that ex
cept a man be born again, he cannot see the king
dom of God; the wind bloweth where it hsteth,
and thou hearest the sound thereof." {John iii.)

52
And let professed Christians see to themselves,
lest that which was a rebuke to the Jew, might be
applicable even unto them ; " art thou a master yi
Israel, and l^now.est not these things?" And if the
just witness in^he conscience, should bring the
charge hojpe, let us beware of reasoning with flesh
and blood, fpr thereby we cannot know even so
much in the truth, as, how that whipii is born ; of
the flesh is flesh, and that which is bortttpf the
spirit, is spirit ; for if the veil be over our heart, we
can no more read the New or Old Testament,
than the Jevvs could read Moses, with all their
knowledge of the letter and boast of the law:
yea, in that state, their trust in God was but to
make their case more desperate ; while they stuck
in the letter, and could reason thereon wflh great
subtilty, and read therein 'tljat they were Abra
ham's seed, and ffever in bondage, and now iu
the same wisdom as they did, we may search the
scriptures, and think thereby we have ^eternal
life ; but if we will not colne unto him and let
him in, who- alone can make us free, {John viii.)
we shall no more be made free than the Jews
"^ere, even though we may get much more letter
and scripture knowledge than the Jews had : we
shall be so much the mor« like him that climbeth
up some other way, and so be found among the
thieves and robbers, who may steal the words
of holy men, so as to get rich and wise in the let
ter with our stolen goods; and well would it be
for such, if his righteous judgments should find us

53
out, before the door of mercy be shut, even though
we should restore fourfold of tribulation and an
guish of soul ; for we are told, that if the thief is
found, he shall restore fourfold : so that it is a
fearful thing, to be found with stolen goods upon
our back, being decked with*the good words of
Prophets and ApostJLes, and so make a profession
of that, which we ne^er did possess ; for how
could they get it honestly, who deny him that is
the door, and the wav, and hath declared, that
allwhQjjfcKinb up any other way, are , thieves and
ribber^'^p that all who deny or reject the spirit
of Christ, . and profess him and his words, snob
steal the letter of the Scriptures, that they may
hunt souls ; and so, having handled tthe word
deceitfully, they know not to renounce the
hidden things Of dishonesty : for having denied
..the spirit, they cannot have the true knowledge of
the.true and living God, though they may have
.high imaginations of him, which they may get by
learning or tradition, or however else; as they
did%ot get it from him that is the way, they -got
it some other way, and he hath declared., that ail
who climb up any other way, are thieves and rob
bers, and such have not the honest and good heart,
to bring forth that which ia good, though they
may have the subtle reasoning, and vain imagina
tion, to bring forth abimdance of that vvhich is
evil.; for not knowing him (that would cast doWn
their imaginations), they spoil through philosophy
and vain deceit, after the commandments of Ujcn,

54
after the rudiments of the world, and not aftec
Christ- -^
But, wherefore should I dwell upon one sub
ject, seeingfcthat the Scriptures abound with testi
monies, that ^110 human abilities, learning, or
acquirements, can'in any wise attain to the know
ledge of the things of God ; there we are told,
that " the natural man receiveth not the things of
the spirit of God, for they are foolishnlfes unto
him ; neither can he know them, because they are
spiritually discerned." (1 Cor. ii. 14.) " aud the.
world by wisdom knew not God.',' {Chap. i. 21.)
But W'e are left without excuse, for the New Tes
tament abounds with warnings against the serpent's
wisdom ; and would it not seem enough if no
more had been written ; even the words of the
Blessed Redeemer, " I thank thee, oh Father!
Lord of Heaven and Earth, because thou hast
hid these things from the wise aud prudent, .and
hast revealed them unto babes: even so. Father,
for so it seemed good in thy sight." {Matt: xi. 25.
& Luke, X. 21.) .And, that no man knowetif the
Son, bat by the revelation of the Father ; and
will such revelation be disbelieved, when it is
written, that this- is life eternal, that they may
know thee, the only true God, and Jesus Christ
whom thou hast sent : and now, will his know
ledge be denied, and the serpent's knowledge
set up in the stead thereof Such may pro- ,
fess the Scriptures lo be their rule, and mightily
cry them up, and extol them, even while by

oo "
their works, they deny that hght, and grace,
and truth, which the Scriptures point to and
testify of: {Eph.i.) yea, whicht is the end of
all Scripture, for all end in him, that is the ful
ness that -filleth all in all, and hath fulfilled the
law, blotting out the hand-writing of ordinances
that was against us, which was contrary to us,
and took it out of the way, nailing it to his cross ;
and .hav!ng spoiled principalities and powers, he,
made shevv'of them openly : can we read this in the
spirit, in that which is the truth, even though iu a
small measure,we should then find the language of
Scripture quite natural, and even famiUar; so that
we should not stare at it, as a monstrous oift-
landish thing, full of hideous figures and. meta
phors, or strange apjiaritions, but waiting in the
spirit, or fo<r the spirit from whence they 'did pro
ceed, should at times and seasons have to ac
knowledge, as the poor tried disciple did in his
own time. " Now speakest thou plainly, arid
speakest no proverb ; now are we sure thaj; thou
earnest forth from God :'.' {John, xvi. 29. 3iP.) HerS
is the heritage of the inward state, unto it is
given to know the mysteries of the Kingdom ; but
to that which is looking without, they are • only
parables. Whic'h answers to the apostle's description of
the natural man, which he saith, " understandeth
jiot the things of the spirit of God, they are fool
ishness unto hrm, neither can he know them,
because they ai;e spiritually discerned." (I Cor.

ii. 14.) So that whether learned or unlearned, it i
foolishness to the natural man ; yea, though 'hi
had all the learning of the magicians and astrolo
gers of Egypt, sO as to make figures and image
of what Moses did by the power of God ; stil
they would at best be but parables to them, am
unless they could witness some small measure o
life, they could not even perceive the finger of Goi
to be in it ; yea, although they vaunt and flouris|
over the Hfe ; it is to such that the things of th(
kingdom would appear the strange *' figures, alle
gpries, hyperboles, &c." Ah ! let us beware o
such a state, lest that fearful challenge should b<
applicable unto us : behold ! ye deSpisers, am
wonder and perish, -remembering that the learnec
as well as the unlearned, shall give account tc
Mm, with whom there is no respect Qf.personS.

57

OBSERVATION III.
Being soine further observations on the teachings
of man's wisdom : how that it hath taught to deny
the wisdom and power of God, and in the room
thereof, hath set up philosophy and vain deceit, to
the spoiling of people, and shutting up the king--
dom against men ; which may be seen by the fruits
tJtereof, if compared with the grace and truth
shewn forth in the New Testament.
xIaving in the two former Sections, attempted
(in a way, as gentle as the truth and form of sound
words would admit,) to bring into view somie of
those things, which tend to shut up the'kingdom
of Heaven against men, chiefly as relates to
principle ; let us now look a little further into
those things which may be more nearly connected
with practice, and may call for observations still
closer ; insomuch, that if a little plain honest truth
.should be told, it would remind us of a language
like, " turn yet again, and thou mayest see greater
abominations ;" and even among the teachers of
the people some of it may be found, so thart now,
on looking further towards them, I may say, alas
for the day, woe is me ! when I think of some
that are reputed Christian pastors, my poof mind
recoils, and is ready to start back from the sub-
u

58
ject ; how shall I attempt to reach their case,
it seems a desperate one ; could it be thought, that
some of them had ever seen the Bible which they
call their rule, and still be capable of so per
verting the right way of the Lord : for let us
even suppose it possible, that vvith feigned words,
through covetousness they might make merchari-
dize of men, yet could it be conceived, that they
should be void of all shame as to fall into such
strange perversions, unless they would have with
held the Scriptures from the people altogether;
and although theje may be many degrees of oat-
goings, so that some are very different from others;
but w^hen men look for their gain from their quar
ter, there is ground to fear and tremble on their
account, while such profess to be ambassadors
for Christ to the people. But there are some who
claim that office, and yet are so widely different,
that it may be said of them, they refuse to be
ashamed, neither can they blush : so that ray fears
respecting some are, lest they should be left to
foUow^ their own deceivings : if we compare their
profession and practice with the New Testament,
which is set forth, John, i. as the dispensation of
grace and truth ; could language be found more
plain, descriptive and comprehensive ? " The law
came by Moses, but grace and truth came by
Jesus Christ."
And we may read, how be upbraided the Jews,
(although under the law,) with their making the
commandments of God of none effect, by their

59
traditions. He upbraids them also, with making
clean the outside of the cup, and of the platter,
while the inside was full of extortion : {Matt, xx,
5.) and also, with the washing of posts and of
cups, adding, that many other such like things do
ye. {Matt. xvi. 6.)
He reproves them also, for making long.prayei-s
for a pretence ; and charges his disciples to her
ware of them and of their doctrine; {Luke, xii. 1.)
that they should not be like them or the heathen,
for they think to be heard for their much speak
ing ; but when ye pray, use not vain repetitions as
they do. (Matt. vi. 7.) '
With abundant other testimonies, that he would
t^edeem his people from the load of ceremonies,
which did not profit such as were occupied there
in as pertaining to the conscience : and not only
to take such things out of the way, nailing them
to his cross ; {Col, n.) but he set up his kingdom
within : and how did he condescend to persuade
the people that it should be so ? enduring the con
tradiction of sinners against himself: he went
about doing good, preaching and shewing forth
the things of his kingdom ; shewing that it should
be within, {Luke, xvii. 21.) repeating it over and
over, in the most plain and powerful lai^guage,;
such as, " verily, verily, I say unto thee, except
a man be born again,- he cannot see the kingdom
of God." {Jqhfi, iii. 3,)
The good man out of the good treasure of the
heai-t, bringeth forth that which is good.

60
" It is the spirit that quickeneth ; the flesh
profiteth nothing : the words that I speak unto
you, they are spirit and they are life." {John, vi.
63.) " The hour cometh, and now is, when the
true worshippers shall worship the Father in spirit
and in truth : for the Father seeketh such to wor
ship him. God is a spirit : and they that worship
him must worship him in spirit and in truth."
(John, iv. 23. 24.)
Let us mind that — " must worship him in spirit
and in truth, and the Father seeketh such :" Oh !
the solemnity, the dignity : surely well it is writ
ten, " when he bringeth in the first begotten into
the world, he saith, and let all the angels of God
worship him." {Heb. i. 6.)
The theme is too high for sons of earth, but the
Father seeketh heaven-born souls ; even such to
worship hini : and will the subtile learned doctor
of divinity, intrude his comments and expositions
here? can he mend it? or does it want any of his
cure or craft, to add to, or diminish from it ? By
what they have done, we may see what they
would do, to bewitch such as begin in the spirit,
that they might turn them away, to the work,
wisdom, and worship of the flesh. {Gal, iii. 1. 3.)
But I shall now forbear to mention the reward of
such works, as the words which I feel appHcable
thereto, would be thought too strong to read in
the present day ; so, desiring that they may be
aroused before it be too late, must leave them to
the Lord, to whom belongeth recompense,

61
Let us now pause in abasement, that we may
see' what the kingdom is? as he hath shewn, that
it cometh not by observation ; " it is not meats and
drinks, but righteousness, and peace, and joy in the
Holy Ghost:" {Rom, xiv. 17.) So here is the
glory of his kingdom, that it is but one ;' for the
kingdom of grace here, and kingdom of glory in
Heaven, is one kingdom, and but one king, the
Lord God and the Lamb with the Holy Spirit, is
over all, one God, blessed for ever therein.
And having but one Lord and lav^giver, there
is but one law, " even the law of the spirit of life
in Christ Jesus, which makes free from the law of
sin and death ;" {Rom. viii. 2.) and but one faith,
which works by love to the purifying ofthe soul ;"
{Eph. iv. 5.-6.) and but one baptism, even that
which doth now save, being buried with Christ
therein, and so raised by the faith of the opera
tion of God, {Col, ii. 12.) to the answer of a good
conscience, by the resurrection of our Lord Jesus
Christ. (1 Peter iii. 21.)
And so the Jew outward was put off, and the
inward alone accepted, and the whole work must
now be known within ; {Rom, ii. 28.) even as he
who taught, as never yet man taught, saith, make
clean the inside and the outside shall be clea^i
also. Tremble, O man! at the message; how
-much to be done and suffered, and how little to
be learned, for all the law is fulfilled hi one word,
even in this, " thou shalt love thy neighbour's
thy self" {Gal. v. 14.) But, alas! man would

62
spend his whole life, to learn how to puzzle the
world, about things that have no place in the
kingdom of Christ : things which he hath taken
out of the way, nailing them to his cross, and hath
made a shew of them openly ; but the cross is to
man's wisdom foolishness, and a stumbling block ;
and their wisdom hath so blinded them, that they
cannot see those things, though he hath made a
shew of them openly ; but the veil being over the
heart, they cannot look to the end of those things
that are abdlished ; so that we see their principa
lities and powers, all on heaps, about their con
fused creeds, laws, rules, and orders ; but the
cross of Christ is still making an open shew of
all their work ; even to this day, they that know
the cross to be the wisdom and power of God, his
doing is marvellous in their eyes : so that now, we
may see what a shew he has made of their wis
dom, in this respect also ; when we compare the
councils, synods, and convocations, of the prin
cipalities and powers of the great learned divines,
so called, and their confused work, with that of
the power and simplicity of the apostles, in that
glorious day, which was like opening their commis
sion to the world ! was ever a commission more
finlly and comprehensively opened, and yet so
short, even in so few words, as inight almost be
written on the palm of a man's hand ; all of a
piece with the great Author, not to confuse but
instruct the simple: when Peter lifted up his
voice, and said, " This is that which was spoken

63
by the prophet Joel ; and it shall' come to pass in
the last days, saith God, I will pour out of ray spirit
upon all Hesh : and your sons and your daughters
shall prophesy, and your young men shall see
visions, and your old men shall dream dreains :
and on my servants and on my handmaidens I
will pour out, in those days, of my spirit ; and
they shall prophesy, &c." {Acts, ii. 16. 17. 18.)
So here was the fulfilment of the promise, of bim
who hath said, " and, lo, I am" with you alway,
even to the end ofthe world. Amen."
And we find all their doctrine and epistles
speak the same thing, so that it would seem need
less to quote, only to remind us, how alftend to
the same oneness in the simplicity and efficacy of
the glorious gospel ; such as, " in Christ Jesus
neither circumcision availeth any thing, nor un
circumclsion, but a'new creature : and as many as
walk according to this rule, peace be on them, and
mercy, and upori the Israel of God." {Gal, vi. 15.)-
•' Now the end of the commandment is charity,
out of a pure heart, and of a good conscience,
and of faith unfeigned." (1 Tim. i. 5.) " What!
know ye not that your body is the temple of the
Holy Ghost which is in you, which ye have of
God ?" (1 Cor. vi. 19.) " Know ye not thatye
are the temple of God, and that the spirit of God
dwelleth in you ?" {Chap, iii. 16.) " Ye are tlie
temple of the living God : as God halh said, I
will dwell in them, and walk in them; and I will
be their God, and they shall be my people."

64
(2 Cor. vi. 16.) " Hereby know we that we dwell
in him, and he in us, because he hath given us of
his spirit." (1 John iv. 13.) But wherefore do I
quote chapter and verse, as I should only refer to
the New Testament altogether, which all speak
the same language.
And these are the things which are after Christ
and his kingdom. And the Apostles charged the
believers, that as the anointing or spirit had taught
them, so to abide in him, that so they might have
confidence, and not be ashamed before him at
his coming. ,^(1 John ii. 28.) And charged them,
by which also we are warned, " to beware lest'
any man spoil you through philosophy and vain
deceit, after the tradition of men, after the rudi-,
ments ofthe world, and not after Christ." {Col. ii.
8.) And as if the apostles had seen it to be of
great importance, to remind us, that what they
were, they were by the grace of God : we fiud
their epistles begin with — " A servant aud apostle
of Jesus Christ, not of man, neither by man, but by
the will of God ; and, that which was from the
beginning, which we have heard, which we have
seen and handled, of the word of life ;" and con
clude, by recommending us to the same grace;
mercy and peace.
So that the very drift and tenor, as well as the
express words ofthe epistles, seem prophetic ofthe
mystery of iniquity which was even then at work,
to set up man, or something of man ; but to the
sincere believer, working out his own salvation'

65
with fear aud trembling : for it is' God that work
eth in you both to will and to do his good plea
sure ; I say that to such, it might seem caution
enough : little children, keep yourselves from
idols. Amen.
But, alas ! how many idols may be found among
professed christians, there we may see lords and
gods many, whereby they are led captive, of the
friendships, honours, and profits of the world,
with their divers lusts ; and mean while, they will
have a religion conformable thereto. Now what
is an idol ? it is nothing in the world saith the
Apostle, nothing set up in the stead of some
thing ; can the wise after this .world's wisdom,
read this ?
The same Apostle saith to the heathen idola
ters — as I passed by, and beheld your devotions,
I found an altar with this inscription, " To the
unknown God, whom therefore ye ignorantly wor
ship, him declare I unto you.". And so he directs
them to seek >the Lord, if haply they might feel
after him and find him, though he be not far frotn
every one of us ; for in him we live, and move,
and have our being ; and that he is not worshipped
with men's hands, as though he needed any thing."^
{Acts xvii. 23, &c.) And in Romans x. he saith,
that the righteousness which is of faith speaketh
onthis vvise: say not in thine heart, who shall
ascend into Heaven? (that is, to bring Christ down
from above,) or who shall descend, tb bring him up
from the dead : but ,what saith it ? the word is

66
nigh thee, even in thy mouth, and in thy heart ;
that is, the word of faith-, which we preach.
Such was the gospel which they preached, di
recting people to feel after the word nigh in the
heart; which word, also, they had in their mouth,
to preach, as the word of reconciliation, which
Was their qualification, yea, their all in all : so that
from thence alone, came the hearer's qualification
to hear, understand, and believe; and so they
found his promise to be yea, and amen, who
said, " if ye continue in my word, ye shall know
the truth, and the truth shall make you free :"
{John viii. 32.) and so they charged the believers,
to abide therein, and " to beware lest any man
spoil you through philosophy aud vain deceit, after
the tradition of men, after the rudiments of the
world, and not after Christ." {Col ii. 8.) He does
not say, beware of letting ignorant laymen read
Scriptures, and feel after God for themselves ; but
beware of philosophy, and the tradition of men,
and sure it is high time to beware of men's tradi
tion, when we see them so darkened, that they
would set up philosophy as a standard, to make
comments on the Scriptures.
And now we have not far to look for the fruit
of such philosophy : how has it bewildered poor
people, with endless genealogies, traditions aud
creeds, which are not after Christ ? whose king
dom is within, " according to the working where
by he is able, even to subdue all things unto him-
self;" {Philip, iii. 21.) but, man would set up hii

67
own things, for, as he hath his lords mahy, and
gods many, so he must have his creeds and
traditions many, and some of them so confused,
that his boast is, that they are beyond his own
comprehension, and here he is ever learning, and
never able to come to the knowledge ofthe truth ;
and that the cheat may the better be hid, he Will
acknowledge his weakness or ignorance, and call
that a christian virtue, such as humility or diffi
dence : so that he thus erects his altar to his un
known god, whom he ignorantly worships; and
here it is possible to worship the beast, and to wor
ship the dragon or serpent, which gave his powel*
unto the beast, and such have not the father's
name written in the forehead, but names of blas
phemy against God and his tabernacle, and them
that dwell in heaven, {Rev. xiii.) even to blas
pheme the tabernacle of God which is with men :
{Chap', xxi. 3.) " as God hath said, I will dwell
in them, and walk in them ; aud I will be their
God, aud they shall be my people." (2 Cor.
vi. 16.)
But now, do not many say, that it is not so, and
even in life and conduct hold forth, that although
such was his promise unto the last days, he would
not make it good ; neither would he continue
unto his church, the same power and spirit as the
apostles had, but would take it from the believers,
and give the power, an.d seat, and great authority,
into the hand of teachers, who should learn it in
books and colleges, an4 not through the spirit as
God had promised.

68
And having thus taught the people the greatest
of unbehef, they might then appeal to theiu,^ that
they could not now witness the same blessed
effects of faith, as the saints did; and that it
would be presumption to look for such. a thing
now, in this life; and, as they have taken or
wrested, the right of expounding the Scriptures,
out of the hand of the spirit, that must now be
rejected, as wild enthusiastic nonsense; for by
their profound literary researches, they could per
ceive, that many of those precious promises^ and
fearful threatenings, have been strained or stretch
ed, by high oriental idioms, allusions, and images,
obscure or unintelligible, and that many of them,
were only applicable to certain people and time,
and should not be looked for in ourselves, but as
they may point them out ; and as if, because some
Scriptures did apply to certain times and cases,
that should hinder it from applying to us ; ahd so,
by their great learning, they shew the Scripture
to be of private interpretation, although Peter
saith, that no Scripture is of private interpretation;
but their learning is such, as Peter never studied.
And thus doth the mystery of iniquity work,
in all that go out, whether learned or unlearned,
can you read what this means ? they went out
from us : (1 John ii, 19.) so they went, out froiii
them that had the unction from tlie holy one,
from whence also, they had their knowledge:
but without is not only the dogs, but the sorcerers,
even that which bewitcheth from Ihe s|iirit, as the

69
Apostle saith, " O foobsh Galatians, who hath be
witched you that ye shoidd not obey the truth,
&c. are ye so foolish ? having begun in the
spirit, are ye now made perfect by the flesh ?"
{Gal, iii. 1. 3.) And he upbraids the Colossians, for
becoming subject to ordinances, adding, touch
not, taste not, handle not, which all perish with
the using. {Col. ii. 20, &c.)
Alas ! what perishing ordinances, and beggarly
elements, hath been set up by going out, and not
waiting to know him that would establish his
kingdom within ; and so, that which is not of the
living faith, makes haste and goes out, because it
will not endure the tribulation ^and patience ofthe
kingdom, but he that believes maketh not -haste,
but keeps the word of his patience, and such are
kept from the hour of temptation, which will try all
that dwell upon the face of the whole earth ;
but such as are sensual, not having the spirit,
{Jude 19.) are presumptuous and self willed, (2
Peter ii.lO.) and make haste to go out, and set
up their ordinances in the spirit ofthe worW, and
not after Christ, but to oppose him, so that some
who are highly looked up to, will not even profess
to follow Christ, or allow that his voice is to be
heard, although we have his own word for it, that
his sheep should hear his voice and follow him ;
but those deny such a voice now, and say,* that
it is not to be be heard in those days, only the
Book is the Revelation ; and thus, they deny the
revelation which the Scriptures testify of, so that
f

70
those who are not after Christ, are after the rudi
ments of the World, and spoil people thrpugh their
philosophy and vain deceit. ''
Is it not enough for you, O ye pastors ! that ye
should drink of the deep waters, which were even
too deep for you ; but will ye foul the residue
with your feet, and to have eaten up the green
pastures ; but will ye also, tread down the res^idiie
with your feet, and will you push with the side,
and the solder, and hurt the weaker ones with
your horn, wherewith ye rule them, to the defil
ing of the conscience ; for such as follow others,
into things they know not, the conscience being
weak, may be defiled ; and thus men become sub
ject to ordinances, which all perish with the using :
and should it not seem enough for them, to usurp
the power, and seat, and great authority, as to
call themselves Ministers of the Gospel, even
while they deny the power thereof; but will they,
or must they have all other teaching rejected,
only as it may be dispensed by them.
Such will not have the spirit as a guide, because
it might stand in the way of their ordination^ who
are by men ordained ministers ; and while they
profess great reverence for Christ, and call him.
Lord, Lord, yet they deny that which be hath
promised, even the spirit of truth-; {John xvi. 13.)
and why ? but because this is the heir, and they
will have no rival in the inheritance, so that herein,
some of them have proved worse than the Jews, or
all that ever went before thexja ; for the Jews heard

71
the Prophets, who reproved both their kings and
priests ; and although they persecuted them, be
cause they took them for false prophets, or be
cause they did not like their message ; yet we do
not. read of any time, that they were grown so
desjjerate, as to deny the spirit of prophesy.
But now, some who are called divines, would
say, these are wild whimsies, and that the spirit
is only meant to be given in the sense that they
would explain it, and that they believe in it them^
selves, but that they must give the right meaning
of it; the same as the Jews, who said, we have a
law, and by our law he ought to die : and so these
now, will have it to be any thing, or something;
or -nothing, and so mock it away as they please ;
but I want to remind us, that God is not moeked,
and to remind them, to open their eyes and
see for themselves, whether it hath not been the
case. Yet I know that man think not so, neither do
the heart mean so ; but some know not what they
do, for the heart is deceitful above all things, so
long as the Lord who trieth the reins and the
heart, is shutout; who in marvellous love, saith,
" Behold, I stand at the door, and knock : if any
man hear my^ voice, and open the door, I will
come into him,- aud will sup with him, and he
with me :" {Rev. iii. 20.) But some of the divines,
so called, would charge their flocks not to listen
to his voice; it is a delusion say they, and al
though he hath promised, that they who do the

72
will of the Father, shall know of his doctrine;
and invites to pray, that his kingdom may come,
and his will be done, on earth, as it is in Heaven:
yet they deny, that he can now be known in spirit
according to his promise ; and their speech is
stout against him, even to insist, that after all the
promises of light, and truth, and grace, there is
now no such thing to be known ;• but as dispensed
thrpugh them, or according to their comments :
and, have they not taught people to believe a lie?
saying in effect, that he is not now known as the
good shepherd, whose voice can be heard and
known ; but that he hath given up his sheep to the
care of the hireling, and the hireling flee, when the
wolf cometh, because he is an hireling ; so that if
we were to believe them, Christ's sheep are for
saken every way ; and that according to them, we
are in a worse case than the Jews, who had the
law, the prophets, and the promises.
But they are not a whit behind the Jews, ia
that sad description of their woeful degeneracy, as
described by the Prophet, saying, " a wonderful
and horrible thing is committed in the land ; the
prophets prophesy falsely, and the priests bear
rule by their means; and my people love tp have
it so: and .what will ye do in the end thereof?"
{Jeremiah v. 31.) Could any thing be, more des
criptive of some who are called divines, they
bear rule by their means ; for the more their
means, the greater their rule ; so that they bear
rule according to their means, rising their differeut

73
orders into degrees of rule and authority, like the
Gentiles, or children of this world ; but our Re-
deemer charged his disciples, that, so shall it
not be amongst you : '.{Mat. xx. 24.) but they who
deny the rule and authority, of his spirit, must
have some other authority to rule them ; so they
bear rule by their means.
And, herein also these teachers seem fully to
come up lo the Jews ; that is, while they pro
fessed to wait for the Messiah, they denied him
when he came ; and th^e in like manner, while
they acknowledge him come, deny the effect of his
jjoming ; both also acted from the same motive
and principle, pride, ignorance, and selfishness,
when it came to the test, they could not bear to
have their priesthood abolished, neither could
they bear the .plain simple appearance, in which
the wisdom of God chose to send the Saviour and
his disciples amongst them, to confound their wis
dom and prudence, and bring it to. nought ; and
now, although they were thus blinded by the wis
dom of this world, shall it be said, that such as
own Christ come, and deny the effect of his com
ing, are in a more desperate case, shutting up the
kingdom, not going in themselves, neither suffer
such as would to enter.
The Jews had for the ground of their deep sub
tlety, that their institution was of God, and said,
" we know that God spake unto Moses ; but as
for this man, we know not whence he is :" {John,
ix. 29») and thus the Jews said, they knew the
K

74
ground of their dependence, that it was on God ;
but what can men say, who own Christ come, and
deny the effect of his coming ? Will they say, that
ever God instituted colleges* of arts and science,
which could qualify ministers to preach his Gos
pel ; and did be abolish the ministration of the
law, to make room for the ministration of the
letter ; or can they say, that ever such right or
qualification was owned of God, in any time, or
dispensation of the; world : nay, but it is rejected
in common with all other idolatry, for throughout
the Scriptures may be seen, the divine purpos^,
" to destroy the wisdom of the wise, and bring
lo nothing the understanding of the prudent."
{Isaiah, xxix. 14. & 1 Cor. i. 19.)
And what will become of mystery J^abylon,
when her foul merchandize is stripped naked, and
seen to be what it is ; even that while she called
herself the bride, the Lamb's wife, or true church
of God ; that not only within her is found all
filthiness of flesh and spirit ; but hath she not sur
passed the heathen in provoking the Lord with the
works of her own hands, surpassed them, in that
her idolatry is so much the more refined, while
her idol is as dead, as blind, and as dumb as ever
their's were ; for their science is as void of the light,
life, and power pf God, as the shrines of Diana.
Well ! is it not enough that men should thus
spoil us, through philosophy and vain deceit, after
the tradition of men, after the rudiments of
the world : and so set up their orders -jsaany.

75
institutions and ordinations many, with their
many distinctions, according to the party they
join with, where they have their many things
to deck and adOrn themselves, as with the
Lord's Jewels of Scripture language ; and instru
ments of music, like David, with their sinsins:
men, and singing women, and many such hke
things as make a shew of knowledge, and zeal for
Christ, and appear beautiful in the sight, or eye
of that wisdom which is from beneath ; and while
they would be offended to be called unbelievers
in Christ ; yet (like the Jews,) the veil being over
the heart, they cannot look to the end of the
things that are abolished; but as if Christ had
not fulfilled all the law, they will still retain some
fragments of the Jewish symbols, to adorn their
profession ; and having all this, why should they
grudge the poor one song, which he may sing
with the spirit, and with the understanding also,
even the new song, ascribing all to the Lamb that
was slain, the * Redeemer, who alone is worthy
to take the book, and open the seals thereof.
Rev. V. 9. {read 2 Cor, iii.)
And would they deny the poor, his portion,
while they can make np such a mighty intricate,
and ensnaring science, wliich they call the sum of
the christian religion ; but this cannot be fulfilled
in one word, so they have pile upon pile of
volumes written thereon, by their renowned Rabbi's
and masters of arts, such as had much of the tree
of knowledge; a tree to be desired, to make one

76
wise ; and so, for their wisdom are esteemed such
as were of old, men of renown ; and have they
not left ample proof of that wisdom, which leads
down to the chambers of death, in their keys to
prophecies, commentaries and expositions, add
ing and diminishing, &c. which indeed might
take a man's whole life to study ; or rather, it may
be said, ever learning, and never able to eome to
the knowledge of the truth ? A"d there might
jiossibly be among such, men, who might exceed
the Pharisee in religious observation and devo
tion, who still might not rightly have learned-
God be merciful to me a sinner.
Is it not enough, that men should make such
shipwreck of faith and good conscience, as to
make the plainest thing that could be set before
us, the most intricate of all ; and instead of that
way, which is so plain, that the way-faring man,
though a fool, shall not err in it, {Isaiah, xxxv.)
instead thereof, to set up many bye-ways aud
crooked paths, where they can find no way, be
cause they think the high way of holiness too
strait and narrow for them ; there the fallen wis
dom of man, would have no room to display its.
various windings and subtleties.
J Well! should it not sufl[ice the bookmen, of whom
it may be said, of many books there is no end ; and
should the teachers, (which men heap to them
selves, having itching ears, 2 Tim, iv. 3.) be jealous,
that the poor should have One book ; and having
their many keys, would they not allow ilie poor

77
the one key of David, which opens, and no man
can shut, and shutteth and no man can open ;
{Rev, iii. 7.) and having their many languages,
wilt they deny the one pure language, that they
may call upon the name of the Lord. {Zeph.
iii. 9.)
And with their many priests and ministers,
would they deny the one high priest over the
house of God; {Heb. x. 21.) who is made higher
than the heavens, even Jesus, " the minister of
the sanctuary, and of the true tabernacle, which
the Lord pitched, and not man ?" {Chap. viii. 2.)
And with all their learning, will they deny him
that hath the tongue of the learned, and knows
how to speak a word in season, to him that is
weary ? {Isaiah, I. 4.)
And having many prayers, knowing how to
pray, and what to pray for ;" with their particular
prayers, to be said at such and such stated times,
having all made ready to their hand, which they
know how to say, having their books to help
their infirmity : and they having all this, is it not
narrow to deny us one prayer, who know not what
to pray for as we ought, but as the spirit helpeth
our infirmities, and maketh intercession, with
groaoings which cannot be uttered. {Romans,
viii. 26.)
But, wherefore should I query after this sort ?
is it not enough for you, that boast of your many
bright luminaries, of your churches, which you
call stars of the first magnitude, which seem to

78
be adored so much, and appealed to with such
seeming devotion (because it is easier to read
them, than to come home to him, whose eyes are
described as a flame of fire, and would consume
the man of sin with the brightness of his coming).
And having all these for yourselves, would you
deny, ," the one true -hght, which lighteth every
man that cometh into the world ;" {John, i. 9.)
" the root and offspring of David, the bright and
morning star." {Rev. xxii. 16.) -
A solemn day of account is hastening apace,
when logic and fine points of reasoning will not
stand, any more than chaff" before the wind, or
stubble before the flame ; when it will be terrible
to the workers of iniquity, although it be in a
mystery, covered over with never such great pro
fession and performances ; if they are only our
own works, he will not know them, nor any with
them on his back, though we should have never
such a load of them : it will then be fo^md, that
it is only the Lord's works that can praise him,
the rest shall be as thorns thrust away. Can you
read this, who have taken put your degrees? is it
nothing to give account ; should you be charged^
or should it be charged upon you, that ye have
turned away your flocks from the one mountain of
the Lord's holiness ? turned their faces away from
looking toward Mount Sion, the city of the saints
solemnities; and caused them to wander upon
the barren mountains, and hills of empty forms
and professions, crying, lo here! in this form, or

79
he IS there in that ordinance ; even against hi*
command, who said, " but I say unto you, go
not after them, for, behold, the kingdom of God
is within you." {Luke, xvii. 21.)
But say they, this will not pass without our
comment, for we can tell in what sense it should
be taken : and so they would, a volume of me*an-
ings or unmeanings, without a spark of the living
sense ; for it hath long been their trade, to take
away the key of knowledge, and enter not iu
themselves ; and them that were entering in, they
hindered. Let them see to it, for no man in heaven, nor
in the earth, was able to open the book, neither
to look thereon, but the Lion of the tribe of
"Judah; the Lamb hath prevailed to open the
book, and loose the seals : oh ! he hath prevailed,
can the babe say, who is born of the immortal
seed, and can sing hosauuah, glory and honourj
and blessing, unto him that sitteth upon the throne,
and uuto the Lamb for ever and ever ; {Rev- v.)
for thou wast slain, and hast redeemed us unto God
by thy blood, out of every kindred, and tongue
and, people, and nation. But, alas! for such as
sit down in the midst of the kindreds, nations and
tongues, aud would not be redeemed out of them,
because they loved their lives ; therefore they
know not their lives hid with Christ in God, in
the kingdom which is within : nay, but they
would scoff at it, and say, it never came within
their meaning, who are wise in the letter, being
decked and adorned with the saints words, and

80
make a high and specious profession thereof;
although they never knew what it was, to loose
the seals of their own states, or the sacred Scrip
tures, as applicable thereto.
And such are unlearned, and unstable, who
with all their arts and tongues, have not even
learned the beginning of wisdom, which is " the
fear of the Lord ;" {Psalms, cxi. 10.) that is wis
dom, and the spirit of true knowledge ; the fear
ofthe Lord, which maketh of quick understand
ing therein : {Isaiah, xi. 2.) and " the fear of the
Lord, is a fountain oflife," (Prov. xiv. 27 ) and,
" the instruction of wisdom ;" {Chap. xv. 33.) and
the saints of old, walking in the fear of the
Lord, and comfort of the Holy Ghost, were
edified and multiplied. {Acts, ix. 31.) But,
not a word of their walking in arts, science, or
seminaries ; but in the fear of the Lord, which
fear is the gift of God, and not such a fear, as is
taught by the precepts of men ; {Isaiah, xxix. 13.)
neither the fear of man, which bringeth a snare,
{Prov. xxix. 25.) and is unstable ; for while mea
set up their own wisdom, they cannot be esta
blished upon the living foundation, but are found
to be tbe wavering men ; even to the present
day, their folly is made manifest, and their cover
ing js narrower than that a man can wrap liim-
self in it ; {Isaiah, xxviii. 20.) for the covering
will not hide their nakedness, who would call the
Scriptures the great charter of salvation, and say,
they cannot be understood, only as we expound
them.

But the same Scripture saith, " if any of yom
lack wisdom, let him ask of God, that giveth to
all men liberally, and upbraideth not ; and it shall
fee given him : but let him ask in faith, nothing
wavering; for he that wavereth, is like a .wave
of the sea driven with the wind and tossed."
{James i. 5. 6.) Here, the book which they call
tbe great charter, saith, " if any of you lack wis
dom, let him ask of God," but they say, let him
look to our notes and comments ; the book saith,
" who giveth to all men liberally," but they say in
effect, he giveth not but Very scanty, except to us,
or the higher orders ; the book saith, " it shall
be given," but they say, it is not given, only as
dispensed in their way, the rest is wild raving.
Now are not these the wavering and unstable,
who not only wrest, but pervert the Scriptures,
and are they, not worse than like the wave of
the sea, which implies wavering or doubting ;
but these are so unstable, that thej will give faith
never a chance at all, but all must down to them,
who can explain faith to serve their own purpose,
and like the rest; can make it any thing, or every
thing, or nothing, as they please, that their trade
may not be obstructed ; so that they have long
wavered poor souls, to some purpose, or no pur
pose ; and are they not like a wave of the sea,
driven of the wind and tossed, who, with their
windy doctrines, have scattered their flocks in the
cloudy and dark day, wherein they have" caused
them to wander in their clouds and darkness.

82
which they have cast up out Of their sea, to be
wilder poor people with their do and undo, and
still would leave them among the wicked, which
we are told is like the troubled sea, casting up mire
and dirt, and there lieth their prey ; while the
poor flocks are scattered upon the barren moun
tains and desolate hills-; alas! very barren and
desolate, without dew or rain from Heaven, or
field of offering, but as it must come through their
comments, who are not satisfied, to have eaten up
the green pastures, but they tread down the resi
due with their feet; neither doth it suffice, to have
drank of the deep waters, but they foul the residue
w ith their feet : is it not even so, that they do not
hke to allow the poor flocks any thing fresh
and clear; but they would set their dirty foot in
it, and think it clear enough, after passing through
the filthy puddle of heathen logic and philosophy,
and superadding some of their own, more gross
and thick, and so would get too wise, to see the
need of their Lord and Master washing their feet,
for now they can put a meaning of their own upon
it ; but such feet can never be beautiful upon the
mountains, who, while they profess to preach the
gospel, deny it altogether, for the gospel is the
new covenant which they deny, though they may
read it in Jer. xxxi. and Heb. viii. and many
other places, that " this shall be the covenant
that [ will make with them ; after those days,
saith the Lord, I will put my law in their inward
parts, and write it in their hearts, and will be

83^
their God, and»they shall be my people : and they
shall teach no more every man his neighbour
and brother, saying, knovv the Lord, for they
shall all know me, from the least of them unto
the greatest of thein, saith the Lord ; for \ will,
forgive their iniquities, and I will remember" their
sin no more :" which is one with Peter's testi
mony to that which was spoken by the prophet
Joel, that God through Christ, would pour forth
of his spirit upon all flesh, &c. {Acts, ii.)
Here is glad tidings for the meek, w^hich to
preach in the same spirit, is to preach the faith,
and all who deny the spirit, preach unbelief, and
are infidels at heart, let them profess what they
may : for he is antichrist, that denieth the Father
and the Son; {I John, ii. 22.) and he that denieth
the mediation of the Son denieth both ; and he
that denieth the manner of love, which the Father
hath bestowed upon us, denieth both ; and ye that
deny that he hath sent forth tbe spirit of his Son
into your hearts, crying, Abba, Father, denieth
both ; {Gal. iv. 6.) and such proclaim, that they are
ignorant of the three that bear witness in the earth,
the spirit, and the water, and the blood, and how
can these be cleansed from their old sins ; and,
alas ! is not this the case with some, that would
be called reverend, which they cannot deny, ex
cept that they do not mean what they say and
do, as they would have us to believe of the
Scriptures, which they say, poor people cannot
understand but as they interpret them; and

84
thus they deny God at hand, evenJiim that mad«
the worlds, who is now speaking unto us by his
son, whom he hath appointed heir of all things;
(jHieJ. i.) and have not such blind guides turned
.people away, from seeking him where he is to be
found, even within, as saith the apostle, that
they might seek the Lord, if haply they might
feel after him, and find him, though he be not far
from every one of us ; {Acts, xvii. 27.) for the
word is nigh thee, in thy mouth, and in thy
heart, and that is, the word of the faith, which
the apostles preached, {Rom- x. 8.) which is the
substance of things hoped for, and the evidence
of things not seen, and it is the same, by which
the elders in days past, wrought righteousness,
and did the Lord's noble acts ; {Heb. xi.) and it is
the same still which overcomes the world, and it
is through faith the soul is saved, arid it is only
through this, that we come to see him that is in
visible, who is appointed a prince and a saviour,
to give repentance and forgiveness of sins ; but
they that deny the spirit are scoffers, walking
after their own lusts, " and saying, where is the
promise of his coming ? for since the fathers fell
asleep, all things continue as they were from the
beginning of the creation :" (2 Pet. iii. 4.) and
s«ch are willingly ignorant of the word and power
of God, by which all things were made, even that
same word that was made flesh and dwelt
amongst men. {John, i.)
Who when he had finished his work, and spoil-

85
ed principalities and powers, making a shew of
them openly, triumphing over thein on the cross;
and left ihis unchangeable word, that he would
send the promise of the Father, even the spirit of
truth, to abide forever, and now the scoffers would
say, where is the promise of his coming, for since
the fathers fell asleep, all things continue as they
were from the creation: but such cannot call
Jesus Lord, for no man can say that Jesus is the
Lord, but by the Holy Ghost : (1 Corinthians.,
xii, 3.) So that all who call him Lord, and not by
the Holy Ghost, but by. some other way, whether
by learning, tradition, or imitation ; they raise
their altar to the unknown god, and such are
rejected, for if any man have not the spirit of
Christ, he is none of his; {Rom. viii. 9.) and such
cannot see the grace and truth which came by
him, who said, " I am come that they might have
life, and that they might have it more abundantly,"
{John X. 10.) which they deny, and say, that the
same spirit and power is not to be looked for now
as in the apostle's days, but are hardy enough, to
come forward with their comments upon the pro
mise made unto the last days, of which it is tes
tified, that it should come to pass in the last days,
saith God, that I will pour out of my spirit upon
all flesh ; and your sons and your daughters shall
pfophesy, and your young men shall see visions,
and your old men shall dream dreams: and on my
servants and on my handmaidens I will pour out
in those days of my spirit, and they shall prophesy.
{Acts. ii. 17. & 18.)

86
Now it might be asked, what comment would
they bring to pervert, or turn away the people,
from laying hold on the hope set before, them in
such a promise as this ? Would they scoff at it,
and say, where is the promise of his coming ; or
would they say, the last days are over, or that
they are not yet come? Or would they say, it only
meant all cloister, or college-bred flesh, but here
they may be pinched, when they find it extended
to servants and handmaidens ; but what should I
say of any pinch, or difficulty, for men hardy
enough to deride the influence ofthe Holy Spirit?
Should such be left to sport themselves with their
own deceivings ; the serpent may give them com
ments enough that wonld suit their purpose, even
though very subtle, such as, that those promises
point to particular cases, or periods, which are
passed away and fulfilled, or to come hereafter,
as if the blessed effects of the Redeemer's love,
should be like that of the wayfaring man, who
turneth aside, to tarry but for a night ; so it may
appear to those, who want to reign where the
Lord suffered.
Others again, may apply it all to notions of the
Milleniuni,,so carnal in their imagination of Christ's
setthig up a pompous kingdom on the earth, as
to speak more like disciples of Mahomet, than of
men instructed to the kingdom of God ; but al
though this remark seems needful, I do not make
it slightingly, for why should we speak lightly of
him that saith, I see men as trees walking? but

87
let them believe, that he would touch their eyes,
and that they should see every man clearly ; but
how fearful is that state, which, by the strength of
our own wisdom, or acquirements, would say, I
see, lest that awful rebuke should be applicable,
even this : " But now ye say ye see, therefore
your sin remaineth ;"' and is it so, that men would
still say, we see, and more than that, will they
say, we see a way to Heaven, even though our
sins should remain ; we have found out a way to
have our sins and Heaven in the end ; and this
they call faith in the one-atoning sacrifice, which
faith they think they have, even while they are
full of unbelief, and would call it presumption to
look for him within to put an end to sin, and finish
transgression in; them, and in the room thereof to
bring in his everlasting righteousness ; and thus,
in effect, they deny the fan in his hand, thorough
ly to purge the floor, and are ignorant of his un
quenchable fire to burn up the chaff: {Matt.iii.l2^
yea, which should burn as an oven, " and all the
proud, and all that do wickedly, should be as
stubble;" {Mal. iv. 1.) and while they read, that
nothing that is unclean, or that work abomination,
shall in any wise enter the kingdom, they will set
tle or wave all by theijr comments : and like the
magicians of Egypt, would go about to account
for the judgments and mercies of Heaven in' their
own way : and what should we say, if some of
them are wDrse than the Egyptian astrologers, for
they acknowledged the truth, when their craft
could not produce a real likeness; but these

88
would say in such a case, that it might be tbe
effect of a difference, in climate, soil, animal or
vegetable productions ; or attribute it, to the glow
ing imagination of eastern nations, who delighted
in a style highly figurative, indulging without re
straint in the boldest metaphors, allegories, &c.
so that what above all is to be feared, that such
divines, (so called,) would think they had done
something to the purpose, by appeasing or silenc
ing the stings of conscience, so as to settle down
the sinner secure in his sins, by crying peace,
peace, (when there is no true peace with God,)
and sewing pillows under all armholes, {Ezek.
xiii) for the poor sinner to rest secure, within the
wall that they daub with their unteinpered mor
tar, until the great and terrible day overtake hini.
And hpw should it be otherwise with men,
who make a trade of the Scriptures, and that not
only to get money by it, but also to advance
their honour and reputation in the world ; so that
they will extol the letter of the Scriptures, and
while they deny the spirit thereof, would clothe
themselves with the profession of our Lord's glo"-
rious life and doctrine, and call it the four gospels,
which they say, is given to them to preach;
ah ! is it not too plain, that some, are like them
that parted his garments amongst them, and cast
lots on his vesture, and so dispose of it as they
please; who would be heir of two kingdoms,
although he whom they call their Lord and
master, hath said, that it cannot be so. {Luke,
xvi. 13.)

89
' But being out of the faith which overcomes the
world, how should they but be overcome of the
worid, and must they not be conformed to the
world ? who do not believe in a being transformed
by the renewing of the mind, and thereby prove
what is the good, and acceptable, and perfect will
of God ? {Rom. xii. 2.) but they have got another
way to prove it, even by degrees of learning, with
scientific researches, &c. aud so are like them
that take counsel, but not ofthe Lord ; and cover
with a covering, but not of his spirit, for that they
deny, although woe is written against such ;
{Isaiah, xxx. 1.) but fhey can put a comment
upon it ; and so divide the garments among
them, and cast their own lot upon the vesture, and
so are like them that would do to him as they
list ; and can it be otherwise with men, that serve
not the Lord Jesus Christ, but their own bellies ;
and have not these filled their bellies with the
east wind, even with the praise of men, and so
their glory is their shame, who mind earthly
things. Alas! what earthly things are minded at
this day, by such as call Christ Lord, Lord, but
do not the things that he saith. {Luke, vi. 46.)
And he it is that said, " how can ye believe,
which receive honour one of another, and seek
not the honour that cometh from God only?"
{John, V. 44 ; and chap. xii. 43.) mind the word
(only). And have they forgot his charge, who said,
" call no man your Father upon earth : and be
not ye called Rabbi; for one is your master, even
M

90
Christ, and all ye are brethren : neither be ye
called masters ; for one is your master, even
Christ." {Matt, xxiii.) Now what note or com
ment can reconcile these commands with their
-lives and practice, who not only give, but seek
and receive honour one of another, in very irtafiy
ways ; but I may only instance their titles, and
ask, where did they come from : even such as,
your reverence, his lordship,, his grace, his emi
nence, his holiness, &c. ? Such sort of titles I
have heard ; I may not be correct, but I have
heard enough of it, to make any heart to ache
that had the least regard for vital Christianity; for
who could but mourn and lament, to see the
teachers of the people degraded ; and what so
degrading, as to glory in their shame ; and what
so great a shame, as to set at nought their Lord's
comraands, for the sake of giving and receiving
honour one of another.
Well may it be said, that the god of the world
blindeth the eye, for if not, how could they think
to be the more respected for breaking their Lord's
commands, except by hypocrites ? and how can
they reconcile such heathenish foppery, with
the practice of the Apostles? who, although
they were eminently gifted with a large mea
sure of the Spirit poured out upon them, be
ing peculiarly qualified to preach the Gpspel in
llie power of God, and to baptize into the name or
power of the Father, and of the Son, and ofthe
Holy Ghost : and so were mightily gifted with his
mighty power, for the begetting of children into the

91
same power and Spirit, so that they might well be
called fathers ; and so being elders that ruled
well, even in the authority of God's power, and
on account of his, and for the sake pf the work
thereby perfected in them, and through them,
were highly to be esteemed, and for the works'
sake should be counted worthy of double honour;
yet we do not find them calledi Reverend Mr.
Stephen, Father Paul, or Lord Peter, &c. nay,
nay, they had not so learned of their Lord and
Master, who said, " that the princes of the Gen
tiles exercise lordship and dominion over them ;
and their great ones exercise authority upon them,
but it shall not be so among you." {Matt. xx. 25.
and Mark, x. 42.) Ah ! it will for ever hold
good, that by their fruits ye shall know them ; and
is it not remarkably so in this instance, when we
compare the nauseous and disgusting foppery of
some divines, (so called) of these times, with
that of your brother and companion in tribulation,
and in the kingdom and patience of Jesus Christ*
{Rev. i. 9.)
Some may say, that this is strong, bold lan
guage, but if I said any thing, what could I say
less, than thus to intreat us to see to it while we
have time, before it be too late ? for if the good
manners be corrupted by our evil communication,
we may fear, that the nature and life may also
be defiled and corrupted, and so be found with
out, amongst the abominable and unbelieving;
therefore let us fear, that we enter not in, because

92
of unbelief; and how can ye believe, which re
ceive honour one with another, and seek not the
honour that cometh from God only ; and what
would the whole world signify, (even though we
might say, that we had spoke in his name, and
done many wonderful works,) if that fearful sen
tence should be applicable unto us, even that of
depart from me all ye workers of iniquity, I know
you not : and except we believe, we shall die
in our sins ; and if we die in our sins, he hath
declared, , that where he is gone we cannot come,
and he that believeth not, is condemned already ;
and how can ye believe, which receive honour
one of another, and seek not the honour that
cometh from God only.
I am aware, that all sorts of people, of every
class, age, or sect, are equally concerned in these
truths ; but if tbe leaders of the people shonld
cause them to err, and by their example, or pre
cept, cause the name or power of God to be blas
phemed, and so be a means of shutting up the
kingdom against 'men, not going in themselves,
and hindering them that would ; how great will
be the condemnation of such ? And that there is
great danger of being deceived this way, is evi
dent by our Lord's warning, " to beware of false
prophets, which come to you iri sheep's clothing,
but inwardly they are ravening wolves ; and ye
shall know them by their fruits :" {Blatt, vii. 15.)
here we may see, that it is such as come in the
sheep's clothing ; such as were not only zealous

93
for the form of godhness, but even clothe them
selves with a profession of the Scriptures, and
honour Christ with the mouth, and with the
tongue, while inwardly they are not changed into
his nature, but are in the old earthly nature,
wherein the devourer goes up and down, and we
are warned to beware of such : neither are we
left at a loss to know who these were, but are
told, that we shall know them by their fruits ; so
their high profession, good words, and fair speech
es, would not change them inwardly; and it is
there that he would have the change, or they
could not even see his kingdom ; and being out of
that, they raven after the flesh; yea, and hunt for
the precious life, as I may shew a little further.
And now, although this may apply to many
cases, and most sort of people, that do not hinder,
that it should more particularly apply to the car
nally minded pastors, whom we are told, we shall
know by their fruits, by which they may be known
in many of their works ; but none seems more
clearly to shew the nature of the beast of prey, than
that disposition to tear people one from another.;
and so, if possible, to gather to themselves, and
not unto God, but to their churches as they call
them, which they distinguish from each other by
their different creeds and institutions, amounting
to very little more than questions and strifes of
words; and many of them so subtle and intricate,
that even themselves can hardly shew their mean
ing ; but when one of them appear more witty than

94
the rest, to produce their can.se, and bring forth
their strong reasons, as to make a flourish in rheto
ric, and shew a knack at hiding and finding, and
so to travel through the many windings and
puzzlings of their confused structure, as to be able
to say and write volumes of fine language, well
arranged, and suited to the subject, without mak
ing one soul a whit the more instructed unto the
kingdom of God ; such they would call one of
the luminaries of the age, though quite another
thing, if not subversive of the simplicity of the
Gospel, which would gather people out of the
many traditions, whereby the commandments of
God hath been made of none effect to many poor
souls ; but the Gospel, which is the power of God,
would gather ftom off these barren mountains,
and desolate hills of men's inventions, unto the
one mountain of the Lord's own holiness; even to
Christ within, the hope of glory, in whom also are
hid all the treasures of wisdom and knowledge :
{Col. ii. 3.) to this the Apostle directs them, lest
any man should beguile them with enticing words.
{verse 4.) So to him alone he directs us, even
to him who hath said, " beware of false prophets,
who come to you in sheep's clothing, but inwardly
they are ravening wolves; but ye shall know
them by their fruits : ' and his Apostles, in corro
boration, has described these fruits, and even
pointed out some of them as with the finger;
Paul saith, {Acts, xx. 29. 30.) " I know that
after my departure, shall grievous .wolves enter in

95
among yrtu, not sparing the flock ; and also of
your own selves, shall arise, speaking perverse
things, to draw disciples after them."
And {verse 32.) " he commends them to God,
and to the word of his grace, which is able to
build you up, and to give you an inheritance
among all thfera which are sanctified." Take no
tice, that he has only directed them to God, and
to the Word of his grace, which was able to build
them up, and to do all for them, that they could
ask or think ; but he does not say, that God, with
degrees of learning and science will build you
up: no, ho, he had counted them as dung, and
was better instructed, than to direct the poor tried
believer to such a mess : but he refers them to
the example he had shewn them ; saying, {verses
33, 34, 35.) " I have coveted no man's silver, or
gold, or apparel : ye yourselves know, that these
hands ministered to my necessities, and to them
that were with me : I have shewed you in all
things, how that so labouring, ye should support
the weak." And in (Titus, i. 11.) he points them
out, who for filthy lucre's sake, taught things they
ought not.
And Peter, in shewing forth the fruits of
false teachers, among other remarks, says, " that
through covetousness they shall with feigned
words make merchandize of you ;" (2 Peter, ii.
3.) and that while they promise them liberty, they
themselves are the servants of corruption : {verse
10.) and this will be found a certain mark of the

96
false teachers, that they will allow their flocks great
hberty, if they only keep their mark, or stamp
upon them, by observing their times and ceremo
nies, then they will promise them liberty enough,
while they themselves are servants of corruption;
and how should they be otherwise than servants of
corruption, who deny the Spirit and power of
God ; " for he that soweth to his flesh, shall of
the flesh reap corruption ; but he that soweth to
the Spirit, shall of the Spirit reap life everlasting : '
{Gal. vi. 8.) " and to be carnally minded is death,
but to be spiritually minded is life and peace."
{Rom. viii. 6.) JSo that they must needs be ser
vants of corruption, who deny the Spirit, and set
np their degrees of learning and science in the
room thereof, to the spoiling of people through
their philosophy and vain deceit, after the com
mandments and doctrines of men. So that much
of the fruits of the flesh may be seen in the light,
upon those teachers, who have inwardly erred from
the Spirit; and tliat which greatly aggravates the
crime, is, that the people love to have it so ; for
all the sons and daughters of Adam in the fall,
(while dead in trespasses and sins,) are prone to
bring forth such like fruits, although it be in vari
ous other ways ; the fruits of the flesh are tbe
same in all, a corrupt crop. And how should it
be, if the teachers of the people should be ser
vants of corruption, in a twofold »sense ? not only
inwardly in themselves, but serving that which
is corrupt in others j having men's persons in
admiration, because of advantage ; which the

97
Apostle Jude points out, as a mark of desperate
degeneracy. {Jude, 16.) And the Apostle Paul
saith, if I yet please men, [ cannot be the servant
of Christ, who hath said unto all, " that if any man
will come after me, let him deny himself, and
take up his cross daily, and follow me." {Luke,
ix. 23.)
And as pride and covetousness, in what way
soever, is the fruit of the flesh ; so the creature
would have that saved, and rather do many things
like Herod, and even hear gladly, while they can
retain their beloved sins : but here is the test ;
the true prophet will bear testimony against all
the works of darkness, and will begin at home,
and his own example will speak louder than pre
cept ; even shewing thereby, that he can have no
fellowship with the unfruitful works of darkness,
but to reprove them. {Eph. v, 16.) But the false
prophet, he will cry peace, peace, when there is
no true peace ; (provided the people put into his
Ihouth,) and both by example and precept, will
chalk out a wg^y, whereby they may shun the
cross, and save self; and so the teachers and
hearers, divide the spoil of the poor soul, (which
is at stake,) for a little treasure in the earth, no
matter whether of pleasure, profit, or reputation ;
and here is the true picture of the ravening wolf,
even that the loss of the soul is set light by him ;
and so he sets that example which would tend
to its destruction ; for we read, that pride goeth
before destruction ; and he will set the example,.
N

98
by being called of men master, and seeking for
the uppermost seat, and greetings in the market
or public places : {Matt, xxiii. 7.) and here is a
temptation for their flocks to indulge in pride
their own way, instead of bearing the cross,
which is the gift of God ; which would not only
crucify pride, but all that is ofthe flesh, with the
affections and lusts thereof.
And if he be greedy of filthy lucre, he exam
ples them in covetousness, which being idolatry,
is also for destruction. But that which seems the
hardest to describe, (because many will not hear
it,) is the wisdom of the world, wherein lieth
more danger than most are aware, which is also
for destruction ; for he will destroy the wisdom
ofthe wise, and bring to nothing the understand
ing of the prudent ; for he is God and changeth
not, and his first charge and command to the liv
ing soul which he had made, was, " that of every
tree of the garden thou mayest freely eat; but of
the tree of knowledge of good and evil, thou shalt
not eat of it; for in the day thou eatest thereof
thou shalt snrely die." {Ge7i,\i,) So that, although
that tree had its use, it was not to be for food,
for in that respect it vvas poison ; and so it is now,
and will be for ever unto the living soul, which the
Redeemer doth redeem unto God by his blood, and
hath made the true overcomers ; over such the
second death shall have no power, and unto theiH
shall be given to eat of the tree of life, which is in
the midst ofthe paradise of God ; and unto those,

99
the tree of knowledge of good and evil, shall not
be for food : and to this it may be said, he that
hath an ear, let bim hear, aud he that hath not,
let him look on him whom they have pierced;
who would unstop the deaf ear, that they m-ay
hear and understand, hovv that the Jews require a
sign, and the Greeks seek after wisdom ; but Christ
crucified, is unto the Jews a, stumbling block, and
unto the Greeks foolishness ; but unto them which
are called, Christ the power of God, and the
wisdom of God, ^ (Cor. i.)
And this the wolf in the sheep's clothing can
never know, for it is a way, that no ravening
beast ever trod thereon ; but the redeemed shall
walk therein : and although the wolf never
trod therein, he would destroy therefrom,
and cause the weak to perish from the way,
by his subtlety ; for as he can feed on the know
ledge of good and evil, and because it is a tree
to be desired, to make one wise, he knows no
cross to his desire, but can gratify it to the full ;
and so doth example such as hath a like desire ;
and as he knows not what the living soul is, so he
hunts for the life, and saith, ye shall not surely
die, but shall be as gods, knowing good and evil.
He cannot feed upon life, (for that would prove
death unto him,) but he feeds upon that flesh and
blood, which profiteth nothing, and hath his
ordinances therein, that he may hunt for the pre
cious life ; because that would crucify the flesh,
with its affections and hi-sts, which he would save

100
alive, and even feed them, under all his sheepis
clothing of Scripture duties and ordinances;
and so spoil through philosophy and vain deceit:
and thus saith the Apostle, " I fear, lest by any
means, as the serpent beguiled Eve, through his
subtlety, your minds should be corrupted from
the simplicity which is in Christ." (2 Corinthians,
xi..3.) So we may see, that our danger still lies in
being corrupted from the simplicity that is in
Christ ; and all who are so corrupted, set up an
other thing instead of his Gospel, which is the
power of God unto salvation ; which is Christ
within the hope of glory, the ^reat Author and
Finisher of that faith, which works by love, to the
purifying of the soul : aud all who are corrupted
from this, are servants of corruption ; and while
they promise their votaries liberty, they are
strangers to the liberty which the Son gives, who
makes free from sin, and servants of righteous
ness ; for if the Son make you free, then are you'
free indeed ; and they that take his yoke upon
them, and learn of him, find his yoke to be easy,
and his burthen light : but then let us remember
who it is that are so invited ; not such as are at
ease, and secure in their sins, but the weary and
heavy laden ; such as feel sin to be exceeding
sinful, are so invited to come unto him, and
take his yoke upon them, and learn of him, who
saith, for I am meek arid lowly in heart, and ye
shall find rest unto your souls ; he saith, learn of

101
nie ; but the false teachers will say, learn of us :
you must be content to have your instructions at
second hand ; for now revelation is ceased, and
we have the oracle of God committed unto us,
and are his ministers. And to be sure, so far
we must agree with them, that revelation has
ceased unto them, and will be so for ever,
until they are brought to say, blessed is he that
cometh in the name of tbe Lord ; but we must
also say, that such know not the Scriptures, nor
the power of God ; for the Spirit is the original',
which all deny who say, that revelation has
ceased; and all such deny the faith: "for he
that believeth on the Son of God, hath the
witness in himself." (I John, v. 10.) But how
can they believe who receive Ijonour one of
another, and have men's persons in admiration,
because of advantage; for if we have respect of
persons we commit sin, and he that committeth
sin is of the devil., (1 John, iii. 8.) And such
as corrupt from the simplicity that is in Christ,
would say, this is narrow harsh doctrine ; " and
while they promise more liberty, they themselves
are servants of corruption : for of what a man is
overcome, of the same is he brought into bon
dage." (2 Peter, ii. 19.) And hovv should they be
but overcome of the world, who deny him that
saith, be of good cheer, I have overcome the
world; and all who set up arts and degrees of
learning, as the way, they deny him, who saith,
1 am the way, and the truth, and the life ; a;id

102
no man cometh unto the Father but by me : he
does not say, by me, and degrees of science, or by
me, and them who hath so learned. So that all
who set up the letter as the way, deny him ; for
the letter killeth, but the spirit giveth life ; and he
alone remains to be the way, the truth, and the
life ; and he saith, " it is written in the pnjphetSj
and they shall be all taught of God :" {John, vi.
45.) mind that — all taught of God ; but they who
are not in the faith, but receive honour one of
another, they believe not even the testimony of
Christ himself, nor of the Scriptures, while they
make a high profession of both.

OBSERVATION IV.
Some further observations on the fruits dnd
effects of the teachings qf men's wisdom, and the
mystery of iniquity ; with a little pointing to the
wisdom which is from above, which is pure, peace
able, gentle, and easy to be intreated, full of mercy
and good fruits, tvithout partiality, and without
hypocrisy, as it may be more nearly connected
with our own experience.
ixs some may say, that these remarks are the
fruit of wild fancy, promoted by a party spirit,
I may tell such, that all I have in view is to
remind us, to look at what we have been doing
in the dark ; for I ain not attached to any party.

103
neither am I influenced thereby, as I never told even
an individu. '. of writing these remarks, nor have
I boei accustomed to converse much on the sub
ject, as it appeared safest for me, (while writing,)
not to look out, after what others might say, think,
or write, but simply to attend to the impression
on my own mind, and so to write, as if I had
been conversing about these things which have
happened in our days, and what hath been
done unto him that would have redeemed Israel ;
how some, even to the present time, continue to
crucify unto themselves the Son of God afresh,
and put him to open shame ; while others are
seeking the living among the dead. So that
why should any wonder that I write down a
few solitary thoughts, reminding us to look
about, and consider what is before us, what
is about us, what is iu us, and what awaits
us ? remembering that we have not long to
argue cases, and that there is neither work,
nor device, nor knowledge in the grave, whither
we are all hastening ; and if any shonld be
stirred up thereby, it is all the end I have in
view : and although I know it will appear
strange, and worse than foolish to many, yet
that has no weight with me, further, than that I
desire them not merely to look at the novelty of
it, to the slighting of the matter, which may deeply
concern themselves ; for, not being accustomed to
write down my thoughts, I have not been careful
about order or regularity, as it seems of little

104
consequence, which part of the subject is first
or last ; but it is likely, some would say, that this
is all the same thing over and over again, and 
so think it foolish on that ground also ; but
they may see, that although the same words are
often repeated, the subject is different; though
I use the same words of choice, in order to be as
simple as possible, remembering the weight of the
subject : and first, I have remarked upon the
fruit of man's wisdom, and the desolating effects
thereof in the Christian world ; secondly, to com
pare some of those fruits and effects, with that of
the heavenly wisdom set forth in the new Tes
tament, contrasting it, with the life and conduct
of many in the present day ; and now^ I may treat
upon the same thing, as it may be more nearly
connected with our own experience ; so that the
same words, in many instances, will equally apply
in each case, and which I shall use of choice
when they occur, for this reason, (which is also
the cause of my writing this preface,) even to
remind us, that I have repeated some passages
over and over again, because that they are of
unutterable importance to all, even those things
which concern our best life, and on which hang
all the law and the prophets ; and although it is
but one thing, it is expressed in very many ways,
one of which expressions I shall here quote,
(which would teach us more than all the com
ments of men,) viz. " the grace of God, which
bringeth salvation, hath appeared unto all men;

105
teaching us, that denying ungodliness and worldly
lusts, we should live soberly, righteously, and
godly in this present world, looking for that bless
ed hope, and glorious appearing, of the great
.God, and our Saviour Jesus Christ." {Titus, ii, 11.)
So here is the teacher which the Scriptures tes
tify of, that is appointed to teach all men, (mind
the word, all men,) what to deny, how to live,
and what to wait for ; so that, in a word, it teach
eth all men all things needful, and bringeth salva
tion to all that obey it : so that, it deeply concerns
all people, to beware how they slight this Teach
er, that bringeth salvation ; for if we slight and
turn from it into wantonness, then the Gospel can
not be unto us glad tidings of great joy, which,
though set before the face of all people, such as
reject it cannot be the children of Sion, to whom
it would be applicable : fear not, daughter of Sion,
for behold thy King cometh, just, and having sal
vation ; but the wise and prudent of this world
will not have him to rule over them, because they
know him not, though they call him. Lord ! Lord !
and say the Scripture is their rule, yet they will
not do the thing that he saith : and hOw should
tfiey, whose eye the god of this world hath blind
ed ; " so that men love darkness rather than light,
because their deeds are evil ; for every one that
doth evil hateth the light, neither cometh to the
light, lest his deeds should be reproved." {John,
iii. 20.) So that, although he is come a light into
the world, that all men through him might be
o

106
saved, yet the light is their condemnation,^ who
love darkness rather than light: (verse 19,) and
such will not bring their deeds to the light, that
they may be reproved thereby : so that, - all who
will not bring their deeds to the light, lest they
should be reproved, " they hate the light, who
hate .reproof, and he that hateth reproof is brutish:''
{Prov, xii. 1.) " who will not walk in the light,
neither believe therein ; and such cannot be his
people, of \yhom it is said, he should walk in
them, and dwell in them, and be their God, and
they should be his people ;" (2d Cor. vi. 16.) but
all who deny his so dwelling in them, and walk
ing in them, they deny his. kingdom being within.
It is foolishness unto such as would say, we can
only have instruction at second-hand ; such deny
him, who is appointed a prince and a Saviour, for
to give repentance and forgiveness of sins;;
Let us see to it : are we doing his will ? and while
we say, thy kingdom come, do we even believe it
would so come in us, that his will shonld be done
on. earth as it is done in heaven? and when we
ask for onr daily bread, do we beheve, that the
bread" which nourisheth the soul unto eternal life
is hi^ ingrafted Word, which is spirit and life? and
that it is able to save the soul, and to deliver from
all evil ? and so ascribe the kingdom, power, and
glory, unto him forever? Yea, his own babes
and sucklings can believe so, and. praise him there
fore, but those things are for ever hid from the
wise and prudent of this worid, who say, that, it

107
may be learned, and taught like other sciences,
but such will be found liars, for the truth never
was learned like other sciences ; so that all Avho
say that it may be so taught, know not what it is,
but are as ignorant as I'ilatc, who said, wh-at is
truth ? and although such wash their hands, and
say, they are clear of the blood of that just Per
son, and would write over his head in their lan
guages, even in Latin, Greek, and Hebrew, that
this is Jesus of Nazareth, the King qf the Jews,
arid even say, that which we have written we have
written, yet they know him not, neither receive
him as their King, to rule and reign in them : and
such know not the Son to make them free, and
how can they be made ftee from sin in that state ?
for it is not the knowing much that will find ac
ceptance, but a being made free by the Son, who
saith, if the Son make you free, then are you free
indeed ; but all who deny his teaching, they deny
not only his governinent, but the order of his me
diation. For it is not the sayers but the doers of the
Word that are justified ; and how can they be
doers of the Word, who do not believe in the
Word ? and hovv can they believe without a
preacher? and how can they preach except they
be sent ? and is not this sending, by the same
Word, which they preach ? Let us see again
what the Apostles saith of this Word, in Romans,
X. 6. " Moses describeth the righteousness of the
la<\', that the man which doth those things shall

108
live by them ; but the righteousness which is of
faith speaketh on thiswise : say not in thine heart,
who shall ascend or descend," &c. to bring Christ
again : but what saith it ? the Word is nigh thee,
even in thy mouth, and in thy heart: that is, the'
Word of faith, which we preach. So that this
Word must be the true Christian's all in all, both
bis qualification and commission, and that which
enables the hearer savingly to believe and confess
the Lord Jesus : so that all who deny this teacher,
deny the government and kingdom of the Messiah,
let them profess what they may, or shew what
zeal they may for the Christian faith, and ortho
dox religion ; yet they deny the Word of faith
which the Apostles preached, while they deny his
tabernacle to be vvith men, and that he would
dwell in them, and walk in them ; and while they
deny that men's bodies may be the temples of the
Holy Ghost, the higher snch profess, the more
they resemble them who put the scarlet robe upon
him, and the reed in his right hand, saying: hail!
Master ! Yet they will not have the wisdom and
power of God to rule and reign, but the wisdom
of this world, even that same wisdom which cru
cified the Lord of Glory ; although they think not
so, neither do they mean so; for, had they knowq
what they did, they would not have crucified him,
Read 1st Cor. ii,
So that all who deny that their bodies may be
the temples ofthe holy Spirit, they own that son
pf perdition, which would not only sit in the tera^

109
pie, but would exalt himself there above all that
is called God, or that is worshipped ; and such
hath ever been the way of man's fallen wisdom,
and such the fruit thereof, which the Lord would
destroy with the brightness of his coming, even in
every soul that receive him as the redeemer from
the bondage of corruption, which they that pro-
raise liberty for occasion to the flesh are subject to,
forthey who know not the glorious liberty of the chil
dren of God, are not only servants of corruption,
aud the sin that doth easily beset them, but they run
tothe b^garlyelementsand rudiments of the world,
whereunto also they desire to be in bondage,
which is natural to that which is born ofthe flesh,
which are called children of the bondwoman,
{Gal. iv.) and so of that birth and wisdom which
is from beneath, and of the earth, earthy ; so that
her children after the flesh will justify her wisdom,
and though it be from beneath, they will go about
to judge of the things of God's kingdom, and ofthe
King and children thereof; and when they appear
contrary to the corrupt standard of the children of
this world, who are wise in their generation, they
will deride them, and say, that they are either over
austere in their lives, or breaking of their laws, com
mandments and traditions, even though the wisdom
and power of God justifies the children of his king
dom, {Mat. xi. 19.) which standeth not in meats
and drinks, neither in divers washings, nor carnal
ordinances, but in righteousness and peace, and
Jojr in the holy Spirit; and herein lieth that honour,

110
which cometh from God only, which the believer
seeks after; but the unbelievers, who receive honour
one of another, believe not in the light, (in which
the nations of them that are saved must walk,)
they receive honour one of another, and so re
ceive their wisdom one from another ; and such
know not the Lord God to light their city, and
the lamb to be the light thereof, although they
may profess much, and know and say abundance,
and be very industrious in tilling and cultivating
the ground with their earthly wisdom, which may
be very fruitful, and so of the fruits of the earth
in this vvay, may bring their offerings ; but unto
that state and its offering, the Lord had no re
spect, but unto Abel and his offering he had re
spect, and so it is still ; for he is God, and changeth
not, but is the same through all dispensations aud
administrations, and hath respect unto the keeper
of the sheep, who bringeth ofthe firstlings of the
flock, and of the fat thereof, an offering unto the
Lord ; even unto this he hath respect, through the
blood of sprinkling, which speaketh better things
than that of Abel, even the one offering, which
hath perfected for ever them that are sanctified ;
oh ! let us hear that blood, which speaketh better
things than that of Abel, for through faith therein
was iVbel's sacrifice accepted : and he being dead,
yet speaketh ; and now we are called to better
blood than that of Abel, tbe voice of which the
Lord heard, when it cried unto him from the
ground; and will we reftise him that speaketh

Ill
from heaven, and hath given bis blood to be the
hfe of the worid, even eternal life unto all who
waiteth with the keeper of the sheep, and bringeth
of the firstlings of the flock, being made willing
not only to watch, but to lose their lives, for it
is only he that loseth bis life, that shall find it
Here is the sum and substance of all, it is the
one word in which all the law is fulfilled, even
love, for greater love hath no man than this, that
a man lay down his life for his friend, and they
who have this love shed abroad in the heart, will
do whatsoever he commands them, and as it is
the sum and substance of all, so it is hid from the
wise and prudent of this world, even while they
can write volumes about it, and read piles of vo
lumes illustrating it to an hair's breadth : but how
should they know the truth who cannot believe?
and God will be true, though all men should be
liars, who say, they may beUeve while they re
ceive honour one of another.
But the unbelief and idolatry of that spirit
w\\\ be made manifest, when the great whore shall
be stripped, even that adulterous spirit, which
hath committed fornication with the kings of; the
earth ; it is then that this way of receiving honour
one of another, shall be found upon her, as a fa
vourite lust, amongst the multitude of her sorceries,
and adulteries, and idolatries, wherein she hath
caused the devil or serpent to be worshipped in
stead ofthe living and true God, insomuch that it
may be asked, whether the idolatry , of professed

112
christians, hath not surpassed all the heathen that
is gone before them, in making to themselves ima
ges, and likenesses of things in heaven above, and
in the earth beneath ; and although they may have
surpassed the heathen in the multitude of their
likenesses, yet that thing wherein they seem to
surpass most of all is tbe cheat, which is brought to
such a height of imitation, that it will deceive all
but the elect, and if it were possible would de
ceive that also, for there is nothing which the soul
lusteth after, but she will supply, provided an
image will do for mankind to take up a rest in,
rather than wait for the life, and suffer' with it.
It is far more grateful to the flesh, to sit down
under the works of our own bands, than to submit,
and humble ourselves under the mighty hand of
God, in faith and patient resignation to his will,
which is the way of sanctification ; and in depart
ing therefrom, is it any wonder that the old idola
trous spirit should be saved alive, of which it is
said, let Ephraim alone, he is joined to his idols:
and is it not a fearful thing, to be let alone in such
a state, even- though we should have lords many,
and gods many, and idols many. The grand ene
my cares little which idol we choose ; if we but
fall down and worship him, he would promise all
the glory thereof: we may set our affections on
such of the things of the worid, as archest suited
to our inclinations ; and if we will not sit doyvn
here, but must be religious also, (and desire
to serve God and Mammon,) then the same ene-

113
my would offer a form of religion, decked and
adorned with many observations of what are call
ed gospel ordinances, retaining also some frag
ments of Jewish ceremonies, and superadding
some of their own bodily exercises ; for the enemy
is as Well pleased with a form of religion, as with
out it; if he can but settle the poor soul in a state
of carnal security, no matter how learned or or
thodox in the form, so that he may rob and spoil
us of the power; the most learned is as much to
bis purpose, as the rudest heap of oddities, and
the more dangerous, insomuch as they cause peo
ple 'to think their state quite safe, while it is yet a
very dangerous one, so that the Scriptures warn
us, to turn away from such as have the form of
godliness, but deny the power thereof, (2 Tim.
iii. 5.) and even in this the subtle serpent will not
be wanting.
When the poor soul cannot find rest or peace in
any form without the power, even here the image
or idol maker would intrude, and offer his likeness
of heavenly things- themselves, even his likeness
of zeal, of faith, of love, joy and peace, &c. nay,
there is no sort of heavenly mindedness but he
may attempt to counterfeit, as he may bring forth
likenesses for them all out of his chambers of ima
gery ; so that we may see the tempter within, with
the cunning artificer and the eloquent orator with
out, tending to beguile the unstable which is like
waters : for the adulterous wavering man, is as a
wave ofthe sea unstable, upon which the whore sits,
p

114
for she sits upon people, nations and languages,
so that all who keep not their iove chaste unto
God, are comprehended in this great city Baby
lon, which is governed at best but by the love and
wisdom of this world, which being adulterated,
or an adulteress, is rightly called the great whore,
that bewitches with her sorceries, together with
the beast and false prophet : so that he who
came as the gift of God's love to the world, and
knew what was in man, called them hypocrites,
who only love such as love them, and who give
respect or gifts to others, that they may receive
as much again; and that such might be fully in
formed of their natures, begotten by such a life,
he plainly shews them the name applicable there
to, calls them, ' ye serpents, ye generation of
vipers ;' and what shall be said of such as hold
men's persons in admiration because of advantage?
and if Satan is transformed into an angel of light,
is it any marvel if such should be transformed as
the ministers of righteousness ; and how fitly are
such described, as under the dominion of mystery
Babylon, that adulterous spirit, called the mother
of harlots; and is it not even so with all her chil
dren born of her wisdom and nature? they love
such as love them, aud thus is that adulterous
spirit described, as committing fornication and
living deliciously with kings, and her merchants
were the great men of the earth, and by her sor
ceries were all nations deceived.
So that mark what her love is, even like that of

115
an harlof, whoso lo\e is, that she should re
ceive a reward*; and that they should love
her in return, so that ber love not being chaste,
she cannot love her enemy ; neither is it to that
which is good in all that she is joined, but to all
that love her she would join ; not caring that he
that is joined to an harlot is one body, let him pro
fess what he may : and although his qualifications
be never so extensive, and that he may make
great sacrifices, and have all knowledgCi so as to
speak with the tongues of men or of angels, and
had not charity, we should be but as sounding
brass, and tinkling cymbal ; it should profit us no
thing if our love is not pure as his gift, of whom
it is said, that God is love, and if we have his love
abiding in us, then should we love righteousness
and hate iniquity, because that it is sin and ini
quity that separates between us and our God, and
so it is, that pure love rules anxl reigns in Sion the
city of God, even that love whicli would lay down
its life. Can we read this, how that it is of the
Lamb slain from the foundation of the world ;
did we come here, we should kpow all boasting
excluded, even unto him, whose law and gospel
is all fulfilled in one word, even love ; for this is
the message of the gospel, that God is love.
And as pure love and truth rules in Sion the
city of God, so doth false love and deceit bear
rule in the great city of Babylon ; but here the
great difference doth appear, even in this, that all
the law of Babylon cannot be fulfilled in one
word, for behold her law is confusion, for she

116
hath many languages, because God hath con
founded her language, therefore hath she many
languages, and great confusion is in the midst of
her, therefore hath she many doctors, and scribes
and teachers, ever learning, and never able to
come to- the knowledge of the truth, for there the
Lord frustrateth the tokens of the liars, and mak
eth diviners mad, and turneth wise men backward,
and maketh their knowledge foolish : but in Sion,
God hath returned unto the people one pure lan
guage, that they may call upon the name of the
Lord, to serve him with one consent. {Zephaniah
iii. 9.)
Now it is likely, that some would say, how can
these things be, for if there is so much uncer
tainty, mysterious snares and traps in the way,
who can be saved, and what shall become of us?
Answer, God hath made man upright, but they
have sought out many inventions ; {Eccl. vii. 29.)
so that as there is nothing more plain than the
truth, all the error is in departing from the truth,
herein lieth the danger ; so that there never was
a more joyful language heard from a sinner, than
that of, what shall become of us, or what shall
I do to be saved ? if uttered from a true sense of
our lost state, it would be accompanied with a
desire to flee unto him, that is able to save to the
uttennost, all that come unto God by him : and
did we ever hear or read of any that were saved,
who did not first see that they were lost ? and
shall we not beUeve his own word, that except

117
we repent, we shall all likewise perish ; and as
repentance is his gift, let us wait or watch, and
dig for it as for hid treasure ; even to wait for
that light that would shew us our sins, for that
is the first step toward looking unfeignedly to the
Saviour; and here wonld be a beginning of know
ledge that inight be called life eternal, even that
of knowing the only true God, and Jesus Christ
whom he hath sent ; a knowledge, the smallest
measure of which, is above all the knowledge of
the schools or counsels of men, for it is from a
principle that is above them, and will for ever
be foolishness unto all who say, ¦ that it may be
learned from books or in seminaries ; such pro
claim their ignorance of God, whose ways are
above our ways ; and equally so to the learned and
unlearned, though revealed to his own new born
babes, who desire the sincere milk of the word,
that they grow thereby; {] Peter, ii. 2.) and such
as grow thereby, they grow in grace, and in the
knowledge of our Lord and Saviour, Jesus Christ, .
(2 Peter, iii. 18.) which would redeem out of
that which is wavering and unstable, and so out
of that which is tossed to and fro, and carried
about with every wind of doctrine; {Eph, iv. 14.)
and out ofthe cunning craftiness, not only of our
selves, but of men who lie in wait, to deceive by
their wresting of Scriptures, to make them agree
with their fallen crafty knowledge, which" only
puflfeth up, ,being out of that pure single love
which edifies, and is only revealed to the babe

118
that is panting after redemption from sin and the
bondage of corruption. Oh ! this is the heart
which hath known its own bitterness, and to
which is the heavenly compassion ; even that of,
I have surely seen the affliction of my people
which are in Egypt, and am come down to deliver
thein. And now a greater than Moses is come a light
into the world, who knows the heart that felt
itself a stranger in Egypt, and knows its own
bitterness ; and when be appears, the stranger (to
such a state) cannot intermeddle with his joy, and
as no man can give it, so no mari can take it
aw ay ; this is the joy that is reserved for the
weary and heavy laden, who are made willing to
take his yoke upon them, even his yoke, who
saith, " learn of me, for I am meek and lowly in
heart, and ye shall find rest unto your souls."
. And he saith, I am the way, so mark, here is
the way spoken of by prophecy, of which it is
said, that an high way shall be there, and a way,
and it shall be called the way of holiness ; the
unclean shaU not pass over it, but it shall be for
those, the wayfaring men, though fools, shall not
err therein. {Isaiah, xxxv.) But then let us take
iiotice, that it must be the way of holiness, which
is Christ the way, in whom none can err, but out
of him is all error ; yea, out of him the wise will
not only stumble, but fall into their own pit : even
the wise, who say, that the fool will err in every
thing he doth ; but the fool shaU not err in the

119
way of holiness, for the way is Christ, and Christ
is the way ; and there is no error in him that is
the way. {John, xiv. 6.)
And it is the lame, the blirid, the dumb, and
the deaf, (upon whom he bestows his miracles of
healing,) who go in this way, and the fool shall
not err in it ; and this is the way in which the
pure in heart see God, and see of his way, and of
his wonders in the deep ; while the wise is taken
in his own craftiness, to whom, although the gate
is not shut at all by day, yet the wisdom of man
is shut out among the dogs and sorcerers ; there
is no entrance there for carnal wisdom or sen
suality, for it is called the way of holiness, where
no ravenous beast shall go up thereon, it shall
not be found therein ; but it is the redeemed that
walk there, even such as our God makes up
right, and redeems out of man's many inventions,
as well as out of guilt : and all who hold on in
this high and holy way, shall be made perfect and
upright, of whom it is said, mark the perfect man,
and behold the upright, for the end of that man
is peace. But such as draw near unto him with .the
mouth, and honour him with the lips, while the
heart is far from him; (i^amA, xxix. 13.) they
deny him as being the way, because they teach
for doctrine, the commandments of men, and set
them up instead of him who saith, " I am the
• way, the truth, and the life, and no man cometh
unto the Father but by me: {John, xiv. 6.) he

120
does not say I and science are the vvay, but I am
the way ; but such as would set up man's teach
ing over him, they being out of his fear, would
say, that all his sayings would bear a different
construction, and that it hath been left with them
to interpret it, who car\'e it to their own purpose,
and ha\e done even worse than man's wisdom
teacheth ; though they say that science is the waj',
and that they^ know what is the right meaning,
and must have it their own way ; but some of
these have belied science, and have made it
even worse than science would have done, with
an impartial mind ; so that to them the Apostle's
rebuke seems quite applicable : " even that theil-'s
is science falsely so called ;" (1 Tim. vi. 20.)
and some of these are worse than Baal's priests,
who offered to submit their trial, to any demon
stration that should appear stronger than their
own ; but some of these will assume a right to
teach others, while they cannot shew that ever
they knew the way themselves ; some of whom it
is to be feared, have not rightly learned so far,
as, "God be merciful to me a sinner!" and yet
would step forward with their curious art, and
call it, christian knowledffe.
Well, be that as' it may, we might let them
alone if they had not denied the Gospel of God
our Saviour, and that publicly ; even the Gospel
of the grace of God, which he bath promised
thus : " that I wiU dwell in them, and walk in
them ; and I will be their God, and they shall be

121
my people ; and here let it be observed, that it is
not so much against the teachings of men's wisdom
that 1 cry out, as against their denying the teach
ing and work ofthe Spirit of truth, that they may,
make room for themselves and their teaching;
and so by bringing the people off from believing,
that God may be found nigh in the heart and
mouth, as the true teacher, they should then have
them under their own dominion, and such may
now boast of the fruit of their labours, for having
preached unbelief, and taught people not to look
for the Spirit and power of God now as in the
Apostles' days, but to do as we say, and to this there
is a very great assent ; for it is far more pleasing
tothe ease ofthe flesh, to sit down like the infidel,
and take things upon trust at second hand, and like
the : Jews, to have the priests lips to preserve
their knowledge ; and their fear toward him to be
taught by the precepts of men, {Isaiah, xxix. 13.)
even tliough they should lead them with ceremo
nies and bodily exercise, which profit little;
this would be far more grateful to the carnal
mind, (which is enmity against God,) than to
wait for the teaching of him, who saith, " seek
and ye shall find, knock and it shall be opened ;"
arid his word is sure, who said, " that every one
that seeketh findeth, and to him that knocketh it
shall be opened :" {Matt, vii. 7. 8.) and> still more
he saith, " behold I stand at the door and knock,
if any man hear my voice and open the door, I
will come into him, and will sup with him, and he
Q

122
with me ;" \Rev- iii. 20.) but many being taught
unbeUef by l;heir teachers, they believe not
this gospel of glad tidings ; and others cannot
believe, because they receive honour one of an
other, and seek not the honour that cometh
from God only : for men have their many ways of
seeking honour one from another, like some of
their teachers, who seek honour from men in their
own way, having men's persons in admiration
because of advantage, and so look for their gain
from their quarter ; and can such be said to be
clear of teaching for filthy lucre ; and amongst
the articles of filthy lucre, it may be found, that
seeking the praise of men is a principal thing ;
and it is awful to remember, how that it is said
of such, verily they have their reward.
And can any thing be more fearful, than to
have our reward here on earth, though such may
cry, peace, peace, when there is no peace, and
sew pillows under all arm-holes, that they- may
rest thereon, being at ease and secure in their sins,
they hunt souls, and by passing over sin, make
the heart of the righteous sad, whom the Lord
hath not made sad ; {Ezek. xiii.) and so the lead
ers of the people cause them to err, and rule
with cruelty, pushing with the shoulder and the
side, and also with the horn wherewith they rule
them ; so that with power and cruelty they rule
them, being cruel to the tender life in the con
science, which groans for deliverance, and cannot
always bend to their crooked rule, who, it is to

123
be feared, know notthe heart of the stranger, them
selves never being strangers, but quite at home in the
land of Egypt or Babylon ; and such know not the
heart that is made to cry out, " I am a stranger in
the earth, hide not thy commandments from me,"
{Psalms, cxix. 19.) these have been scattered,
and caused to wander in the cloudy and dark
day,'upon the barren mountains and desolate hills.
Well, no thanks to the idle shepherds who feed
themselves and feed not the flock, but praised be
the good shepherd, that seeketh out his own sheep;
my poor mind hath been sometimes comforted, in
that I have been made able to believe, that he has
sheep in many of their folds, and that his regard
is unto his own seed, or heavenly life, wherever ga
thered or scattered abroad, and that he regards
even the least degree of pure sincerity and upright
integrity in all, whether teachers or hearers ; that
he hath respect unto this, even though it be but as a
remnant, of which it may be said, that except
the Lord had left us a very small remnant, we
should have been as Sodom, and like unto Gomor
rah, {Isaiah i. 9.) and unto those, the call of ever
lasting loving-kindness speaketh on this wise —
come out of Babylon my people, partake not of
her sins lest ye also partake of her plagues, for
her plagues are sure to come, in the day when the
.measure of her iniquity is filled up : so that the
call is loud, to flee out of the midst of her many
inventions, that we partake not of her deceit, nor of
her sorceries, whereby the nations have been be-

124
witched, into a state of carnal ease and self-secu
rity, and in that bed of ease, some have committed
adultery with her false love, until they get so
drunk with the golden Cup of her fornication, that
her sorcery doth surpass the thought of Simon
Magus's heart, who offered money for the gift of
conferring the Holy Ghost ; but this false spirit
hath brought her witchery to such a height, as to
persuade the poor soul that it can be a Christian
and go to heaven without receiving the Holy Spi
rit ; and make no scruple to take money for mak
ing men believe a lie, and that even amongst some
who would call themselves reformed, who have
the Bible in their hand, and may read the fearful
state of Simon, who conceived such a thing in his
heart, as that the gift of God might be bought
with money, and now we may see many, who profess
a high veneration for the Apostle Peter, yet will
trample upon his warnings, and expound them to
suit their own purpose ; that spirit being still alive
in them which beforetime used sorcery, and would
still have it given out, that they themselves are
some great ones ; but Peter's warning is prophe
tic of what that spirit would do ; which as it has
outstripped Sinion Magus in its pursuit of gain,
and the praise of men, so it has grown still more
barefaced in pretensions, and would turn any way
to keep the poor soul under its own dominion,
so that when the necessity of the spirit,
(to the saving of the soul) is insisted upon,
then another bait is soon found out, even

125
that she wpuld make them believe that they are
in the spirit, while it is only a flash or divination
of their o'wn brain ; so that there is no safety in
any of her territories, as the most refined and
best decked bed there, is as foul as the grossest
of all her abominations, for if any man love the
world, the love of the father is not in him.
This is that woman that shall be found more
bitter than death, whose heart is snares and nets,
who.se hands are bands, and her way leads down
to hell; whoso pleaseth God shall escape from
her, . but the sinner shall be taken by her. {Prov.
v. & Eccl. vii. 26.) All fornication is pf mystery
Babylon, therefore is she rightly called the mother
of harlots and abominations of the earth, so that
whether the fornication be spiritual or of the flesh,
it is all of that same adulterous spirit, which loves
the world : sin is all of the one family and gene
ration, with this difference, that it is easier to
bring the common publican and harlot to a sense
of repentance, (so as to witness that conversion
which alone could make them meet for the king
dom of heaven,) than the self-righteous scribe and
pharisee, who sought the praise of men, and deck
ed their beds of carnal security, with the splen
dour and antiquity of their profession, like the
Jews, who though they had mbre excuse than
Christians have, foj resting in an outside religion,
yet he that knew all things, (and was love himsdt',)
caUs them a wicked and adulterous genep^ition,
looking for outward signs, that it should be

126
more tolerable for Sodom in the day of judgment,
than for them.
There is another difference which I thought
to forbear mentioning, as it bas seemed grievous
thus to write plain truths, wlrch cannot be done
without strong language ; but it would seem
ingratitude for the favours we enjoy, if we should
forget how different our lot is in this land, to what
it was, where that adulterous spirit and man's
fallen wisdom, had power to drink the blood of
prophets, and ofthe saints of the most high, but
here, the beast which she sat upon hath thrown
her down in that respect, and some that are of the
beast, though corrupt enough, hath even hated her;
and while she burns within as with fire and tor
ment, (because she cannot have her will upon the
sauits of God,) she would then say, that this good
cometh of her also, and that liberty of conscience
is so congenial to her feelings, that it is by her it
has been brought about ; but to love and make a
lie is her nature, for while liberty of conscience tor
ments her, she would take to herself the credit
of bringing it about : but sorrie may say, who do
I mean? I cannot answer snch in a way that they
would understand me, for I do not know that the
interpretation of her name, is to be found in all
the school books, and he that would know her
¦name must first know her nature, and the begiu-
niiji^ of that knowledge is to cease from man ; but
as I desire as much as possible to be understood,
I shall ^ive one broad hint, and any further might

127
rather tend to confuse than explain, and this is her
mark ; that all her works she does to be seen of
men ; and when the Lord shall strip her naked,
she shall be seen to be of the generation of them
that killed the prophets, for he that was born after
the flesh persecuted him that was born after the
spirit, and the carnal mind is enmity against God,
{Rom. viii. 7.) and to this day, though the power
is limited, the fruit will be of the nature of the
tree, for that which is born of the flesh is flesh,
but that which is born of the spirit is spirit. {John
iii. 6.) ,
And thus have I taken a glance at some of the
fruits of the great whore, or spirit of deceit, that
so we may remember, that we are the more likely
to be asleep in her bosom, while we could not
believe that she was about us at all, and more es
pecially, if her ministers should be transfprmed as
the ministers of righteousness, for the heart of man
is deceitful above all things, and desperately
wicked, who can know it, but him who saifh, I
the Lord search the heart, I try the reins. Oh!
I seem as if I could cry to the four corners of the
earth, to look unto him who saith, come unto me
all ye ends of the earth and be ye saved ; come unto
him who saith, I am the truth, and be ye saved
from deceit, which is of the devil, for, the world,
the flesh, and the devil agree in one : if the ends
of the earth, did but believe in the need of a tho
rough change of heart, they would come unto him
who saith, thou blind Pharisee, make clean the

128
inside, and the outside shall be clean also ; and
if they came unto him, they should know his
knowledge to be life eternal, and how that his
long-suffering is salvation ; and such dare not blas
pheme or deny him, by preferring the filthy
puddle of human science, to the teachings of his
grace ; and is he not graceless indeed, who would
say, that grace will not teach ; and if ever such be
lieved, or begun in the spirit, are they not be
witched, that seek to be made perfect by the flesh :
and if ever they were washed from their old sins
they must have forgotten it, and turned like the
sow that was washed, to her wallowing in the
mire again, who wonld say, that the Scriptures
can be known any other way than by a measure of,
the same spirit which gave them forth, for that is
the original ! and all who deny the need of it,
deny both the Scriptures and the gift of God, let
them extol them as they may, like 'the Jews, who
garnish the sepulchres of the prophets, while in
the same spirit as them that slew them.
Such only shewtheir self confidence, and that
they are destitute of that godly humility and fear,
which is the first step to wisdom's gate, and is a
better school for saving knowledge, than either
college, synod, or convocation, which may make pro
selytes though notbelievers ; so that the sum and sub
stance of all is, that the Lord sees not as man sees,
he looks at the heart, and that we may see in his
pleadings with Israel by his prophets, by which also
he pleads with the world as with adulterers, who

129
went after other lovers, or loved other things, that
they loved strangers, and after them they would
go, and so became estranged from his fear, law,
mind and will ; and so became corrupted like the
heathen, which is described by the conduct of an
harlot, and concludes in the Revelations, by a fear
ful description of the woes, plagues, and dreadful
judgments, appointed as the portion of all who
would not obey his call, to come away out of that
deceitful spirit and her ways, of which it may be
said, that a lust after forbidden knowledge is
none of the least of her adulteries, while she
hates the- knowledge of God's Spirit; for all that
do evil hate the Ught, neither cometh to the light,
because that is it which searcheth the heart, and
is called also the word of God, which is quick
and powerful, and sharper- than any two-edged
sword, piercing even to the dividing asunder
of soul and spirit, and of the joints and mar
row, and is a discerner of the thoughts and in
tents ofthe heart, {Heb.i\. 12.) but this she hates,
(because it would make a separation between the
soul and its lovers ;) and while she clothes her
self with the letter of the Scriptures, and ^^ being
also decked with a corrupt form Of godliness, con
formable to the world, but knows not a being trans
formed by the renewing of the mind, {Rom. xii.
2.) in that she must ever be unlearned, being un
stable, for she sits upon the waters, which are
peoples, and multitudes, aud nations, and tongues,
{Rev. xvii. 15.) and so wrests the Scriptures, which
R

130
being heavenly, she cannot know, because she
never knew a sitting in the heavenly places in
Christ Jesus, where alone the things of God could
be learned or known, who saith — " learn of me."
But of all states, that ofthe self sufficient is the
most deplorable, and still more to be lamented,
when their work is to bewitch others into their bed
of false hope and carnal security ; for such as
did not like to retain God in their knowledge,
(and yet would teach others,) were in the mystery
of deceit, and of such it was said, I gave her
space to repent, but she repented not ; and this is
most to be feared for the wise, and rich in outside
profession and observations, while they seduce the
people, by denying him that made the worlds to
be the teacher within, nigh in the heart: and al
though they so corrupt people from the simplicity
which is in Christ, we seldom find them awaken^
ed to a sense of their sorceries, whereby they
"bewitch the people, so that we may fear lest
they.shonld be left, to sport with their own deceiv
ings. For although they are infidels at heart, who
deny the need of a change of heart, yet it is as
rare to hear of them repenting as the professed
infidel. I knew a deist who died a great penitent,
but I do not recollect having heard such accounts
of those high professing Christians (so called,) who
deny the influence of the Holy Spirit : arid it is
reported of T. Payne, that when near his end, he
commended a young woman, for destroying his

131
Age of Reason as soon as she had read it, saying,
that he wished that every one who read it had
done the same.
And I am often led to fear, that even Some of
the heathen, who may not have heard of their and
our Saviour by the hearing of the ear, may yet rise
iu the judgment against us, and by their repent
ing, and returning at the reproofs of wisdom crying
in the streets of their hearts, saying, turn at my
reproofs ; and that some of these shall so attend
nnto the law written in their hearts, asto know it
to be a law unto themselves, and so, to shew forth
the work of the law written in the heart, {Rom, ii.
14.) while many, who are favoured with the inesti
mable privilege of the Scriptures of truth, may
prove too much like the Scribes, who hating re
proof, grew worse than brutish, while they fortified
themselves in the false confidence of their temple
worship aud traditions, and would say, we be
Abraham's seed, and never in bondage to any man,
{John viii. 33.) and therefore concluded, that being
the children ofthe faithful, they were safe enough 4
the veil being over their heart, they could not
read the meaning of the word children, ; there
fore they did not know what generation they were
of, because they, would not come unto him, who
alone could do away the veil ; so that when he
who caroe to save them, told them that they were
in bondage to sin, and that whosoever committed
sin was the servant of sin, then their speech was
stout against him, for they , stiffened their necks.

132
and why so ? because they did not know what sin
was, and therefore could not know who their Sa
viour is. And let none marvel that I do assert,
that all the doctors and books in the worlds could
never shew a man what sin is, except God shew it :
then it is not man : therefore, all the men
in the world could not teach a man to say effec
tually,—^*' God be merciful to me a sinner !" but
Jesus, without the help of any man or book, can
and doth do both.
This is not saying that man hath nothing to do,
far from it, he has much to do, and let him see
that he do it, for he owes much, both to his God,
himself, and his neighbours, but then let him take
care in the first place, that he ii6urp not the
Lord's prerogative, and so neglect his own duty, of
working ont his salvation with fear ahd trembling,
which if he did, he should then know, that it is
God which worketh in him both to will ahd to do
of his good pleasure. ( Philip, ii. 12. 13.)
Now it is likely, some would say, that here is
a great deal about perverting the right way of the
Xord, and of dangers on all sides, as if there was
nothing to be looked for but danger and uncer*
tainty, seeing that many who profess Christ to
be the way and the Saviour, are said to be as
far from him, as many who never heard of his
gospel. Answer, Such an honest query may be answe^
ed, by referring to the just witness in the con
science, that stands for the truth, and against all

133
deceit, both of ourselves and others, which wit
ness will agree with the testimony of the holy
Scriptures, that points out many bye ways and
crooked paths, snares and pits ; and also testifies
ofthe one right way, wherein, though many are
the afflictions of the righteous, the Lord deliver-
eth out of them all ; {Psalms, xxxiv.) and not
only testifies of the way, but points to the gate
thereof, that it is a strait gate, and a narrow way ^
and to illustrate this, if we would imderstand one
Scripture truth, even this, that flesh and blood
cannot go therein, {Romans, viii. 8.) it would
teach us more than all the teachings of men or
books. To be made rightly sensible, of our utter insuf
ficiency to know any thing of ourselves, or to
receive it from others, is the gift of God, and a
safe spot to wait in, or to watch for the teachings
of his grace ; and as the times and seasons are in
the Father's hand, if there is a waiting on him,
and in the faith, to keep the word of his patience,
he also would keep from the hour of temptation,
which shall come upon all the world, to try them
that dwell upon the earth ; {Rev. iii. 10.) and .^o
being kept by him, in his own way and time,
there would be another step of the way learned,
or it may even be said, the way itself is known
thereby alone, even by the savour thereof; and
here the Scriptures would be known also, or felt,
as the savour of life unto life, and the savpur of
death unto death ; but man of himself was never

134
sufficient for these things, therefore tlie Scripture
invites us, " to taste and see that the Lord is
good : blessed is the man that trusteth in him."
{Psalms, xxxiv. 8.) " How sweet are thy words
unto my taste, yea, sweeter than honey to my
mouth." {Psalms, cxix. 103.) " If so be ye have
tasted that the Lord is gracious : to whom com
ing as unto a living stone, disallowed indeed of
men, but chosen of God, and precious." (1 Peter,
ii. 3. 4 )
And he who saith I am the way, saith -also, I
am the bread of life ; and saith, my flesh is meat
indeed, and my blood is drink indeed. {John, vi.
55.) Oh ! ye learned high professors of this day,
have ye known him to be meat and drink indeed,
without which your souls must perish from the
way, or have ye only high notions thereof, little
better than airy empty speculation, or imitation,
which will ever be taken in its own craftiness ; for
the wise master builders did but stumble at this
chief corner stone, which God hath laid in Sion
for a foundation ; and he that bdlieveth on him,
shall not be confounded ; (I Peter, ii. 6.) for that
is the rock whereqn he builds his church, against
which the gates of holl shall not prevail ; so that
it is not flesh and blood, which revealed it then,
or now, but the Spirit of the Father which is in
Heaven, and that is the rock, against which the
gates of hell shall not prevail ; and although the
prying wisdom, and scientific researches and con
clusions of man, may be some ofthe high roads to

135
the gates of hell, (in which way flesh and blood
can go,) yet the revelation of the knowledge of
Jesus Christ in the soul, and him crucified, is
proof against all, whether it be the wisdom, or
filthiness of flesh and spirit.
And did we, or could we but take this hint, we
need look no further, but trust God for all, and
commit the keeping ofour souls unto him, as unto
a faithful Creator ; even this solemn mark — that
his way shall be called the way of holiness, and
that it is an high way, and none but the redeemed
go therein : so that this is the sura of all, that
were we once in good earnest about the redemp
tion of the soul, God would do, and teach all the
rest ; so that it is the deceit of the devil, and
man's unwillingness to do the will of God, that
make us to have so much ado about religious
knowledge ; and it is because our deceitful heart,
would rather be knowing, or saying, or any thing,
than to do the will of God, which makes us think
we wa^nt to know so much, before we begin to do
any thing, even so much as to wait upon him to
know his will, which would be a most acceptable
morning sacrifice; but some would say, that I
am in good earnest about the redemption of my
soul, and yet I want knowledge how to perform,
the good that I would do, I find not.
Answer, if thou art in good earnest, his grace is
sufficient for thee ; but as it is possible that our
deceitful heart may persuade us that we are in
good earnest while it is not so, let us remember

136
the young man that came even to our Saviour him
self, with this query, ' what good thing shall I do
that I may inherit eternal life?' but when the, terms
were laid before him, it brought his sincerity to
the test ; so that here we have a striking example
in one of the better sort of people, who, hearing,
and even knowing the will without dofngit, which
is to build upon the sand ; but such not being
faithful in the little, would not be made ruler over
more, neither by doing the will so faras he knew,
did he prove hiinself to be the wise builder who
digged deep, and laid his foundation upon the
rock, against which all storms and tempests can
not prevail ; and they that do his will shall know
of his doctrine, and being faithful in the little,
shall be made ruler over more, even of that love
which edifies, which treasure they have, in the bag
which waxeth not old, but knowledge puffeth up,
even while men think they are humble, because
they put it into the bag which waxeth old.
But the chaste virgin, whose love is single and
pure to God, will wait at wisdom's gate, and at
the posts of her doors, and can feel that it is cha
rity which edifies ; and can say in his own time,
that " because of the savour of thy good ointments,
thy name is as ointment poured forth, therefore
do the virgins love thee:" {Cant. i. 3.) and though
these shall know of sorrow in the night, for their
sorrows are many, seeking him whom their soul
loveth ; {chap, v. 7.) and to add to their sorrows,
the watchmen ofthe night smote (or grieved) him,

137
because he would say, ye watchmen of the nightj
saw ye him whom my soul loveth ; {chap. iii. 3.)
for the watchmen of the night did not know the
wayfaring man in the way of holiness, for he is a
virgin, and his love is single, therefore the watch
men of the night would say, what is thy beloved
, more than another beloved ; {chap. v. 9.) for they
did not know his beloved, because they had many
beloveds : even their own affections and lusts, tp
join with the friendship, honour, and profits ofthe
world ; together with their rules, orders, ordinan
ces, degrees of arts and science, languages, books,
ceremonies, and traditions, suited to their differ
ent forms of religion: so that having many be
loveds, they did not know the wayfaring _man's
beloved, although they were watchmen or pastors,
and his beloved is Christ ; but they did not know
hira, although they say he is our God and Saviour,
and their trade is to draw nigh unto him with
the mouth, and honour him with the lip, which
they say will make a good christian, if the con
duct be moral ; (which even the heathen would
contend for,) but they know not a living in the
world as though they lived not, neither do they
believe that they shall be made free from sin
while on earth ; so that although they call him
Saviour, yet willnot allow that he would save
them from their sins, but that they must be sin
ning more or less all their lives, and after death
he would be their Saviour : and so Uke the Jews,
who believed in the Messiah to come ; so these
s

138
watchmen being in the same unbeUef, will speak
of what the Saviour did, and will do hereafter,
even as the Jews did, while each deny him as a
God at hand, nigh in the heart ; therefore such
watchmen could not know the way of holiness,
having in their works denied him, that saith, I
am the way, and the redeemed go there; and this
is the way which the wayfaring man seeks, whose
cry is, ye watchmen of the night, saw ye hiin
whom my soul loveth ; but they say, what is thy
beloved more than another beloved, or thy love
more than other love ? And so they smote the
wayfaring man with the tongue ; and when
they could do no worse, would cry out against
his pernicious false principles, and call hira seeker,
or any other nickname they think degrading.
And so they call him seeker in derision, although
our Saviour commands to seek, and ye shall find ;
but they would say, a seeker is a man of no set
tled principles, because he could not settle down,
or rest in the bed of their fornication, where is
many loves, for the wayfaring man's beloved is
but one, and his beloved is Christ ; but they do
not know him, for tbe natural man knoweth him
not; and they deny the Spirit, while they extol
the Scriptures, which saith, that no man knoweth
who the Son is, but he to whom the Father shall
reveal him, but the watchinen deny the revelation
of the Father in those days ; therefore they could
not know who the Father or the Son is : but some
would say of that knowledge, that it hath been

13^
confined to certain orders of priesthood ; and so
transmitted from generation to generation, like
stories we hear told of the grand Lamas : others
again say, it is to be learned iff books and semi
naries ; and a third say, it is all in the Scriptures,
while each deny what the Scripture saith of the
new covenant, of his law being written in the
heart and mind, {Jeremiah xxxi. 33. and Hebrews
viii. 10.) which is the way of holiness, all other
ways are unholy.
But if the wayfaring man do not turn aside from
him whom his soul loveth, but continue in his
word, then he shall know the truth, and the truth
shall make him free : and if the truth make you
free, then are ye free indeed, and so should know
what it is to have meat indeed, and drink indeed,
,- - , this is to knovv the love of Christ, which passeth
knowledge: which is the more excellent way,
even the way of that charity which edifieth, from
which the wisdom of men would be flung away
like dung, t^s Paul did;, for it is a way that the vul
ture's eye hath not seen, but he that hath the Son
hath life, and he that hath not the Son, hath not
life, and this is the wayfaring man's beloved ; and
if he abide in his love he shall be taught, and so
having that charity which edifies, although he
should have the bread of adversity, and the water
of aflliction, yet should not his teachers be removed
into a corner any more ; but his eyes should see
his teacher, aud his ear should heara word behind
him, saying, this is tbe way, walk in it, when he

140
turneth to the right hand, or to the left. {Isaiah,
xxx. 20.)
And being made more than conqueror, through
him who loved his own, loves them unto the end,
and they love him again, because he first loved
them, and washed their garments, and made thein
white in bis own blood bis pure lifp let forth into
them, sprinkles the conscience from dead works,
and having their bodies washed in pure w^ater, are
prepared to be clothed in the fine white linen
of his own righteousness, having long waited
for him, and followed him in the regeneration,
through much tribulation, where though sorrow
was in th^^t night, joy sliall come in the morning,
wherein a right preparation would be known, to
sing the song of Mpses and of the Lamb, even
where the harpers of Babylon should not be heard
at all, but a new song (which none but the redeem
ed could sing,) saying, — " Thou art worthy tp take
the book, and to open the seals thereof, for thou
wast slain, and hast redeemed us to God by thy
blood, out of every kindred, and tongue, and peo
ple, and nation ; and hath made us kings and
priests unto God and his Father ; to him be glory
and dominion for ever and ever. Amen."
I am aware that some would exclaim, that
these are dangerous and pernicious principles,
tending to make the people slight or despise their
teachers ; but that I deny, as I have rather en-
deavpnred to shew, that the cause of the teachers
Ijeing- despised may be in themselves, that so, by
taking away such cause, the effect may be avoided ;

141
so that it seems needful to remind them, that all
this great danger may possibly be in themselves,
lest they should be found denying or slighting the
power of God, (vvhich is the true authority of the
Gospel,) even while they mean not so, for all that
are owned by his power, labour to turn people to
the " grace of God that bringeth salvation, and
hath appeared to all men, teaching us that deny
ing ungodliness and worldly lusts, we should live
soberly, righteously, and godly in this present
world, looking for that blessed hope, and the glo
rious appearing of the great God and our Saviour
Jesus Christ, who gave himself for us that he
might redeem us froriti all iniquity, and "purify unto
himself a peculiar people, zealous of good works."
{Titus, ii. 11, 12, 13, 14.) It is an unspeakable
gift, (beyond the reach of all human learning or
appointment,) to be made rightly sensible of the
weight of these precious promises, which to teach
and exhort from a true sense, is the owning of the
authority of God's power, therefore let no man
despise it. '
For such as are so over us in the Lord, and so ad
monish us, are highly to be esteemed for the works'
sake ; while they seek not honour of men, but
give God all the glory ; but then it is such as are
over us in the Lord, and own no teacher but his
grace, which hath appeared to all men, teaching
us, {m2irk,i^hing us ;) so that the teachers that
are over people in the Lord, direct the people to
fhe teacher that taught them, and set them over

142
us in his power, making them able nrinisters ofthe
New Testament, not of the letter, but ofthe Spirit
which giveth life. (2 Cor. iii. 6.) And he that des-
piseth even the least of thesfe, shall bear the judg
ment whosoever he be ; but what shall those say,
who are only over their flocks in degrees of science
and human appointment,- and own that college,
(rather than the Spirit of truth and grace,) is their
quaUfication ; and if such should be slighted have
they not procured it for themselves, who first shght-
ed the grace of God, or denied the way in which he
promised that Jesus would both teach and save
his people in the last days ; {Acts, ii. 17. & Heb.
i. 2.) so that if the people see them slight the way
of God, wiU they not slight them in return ; aud
can there be a more fearful slighting of his Way,
than fir.st to deny it, and then to set up a way
which he never owned in any dispensation,
and to insist ui>on such human usurpation, as su
perseding all other mediums between God and
mankind, unless it have their sanction, or as dis
pensed by them.
And now as we may see by the Scriptures, and
many feel, taste, and see, that this is not even like the
covenant which he came lo esta]>!ish, (even that of
the law written in the heart,) but so far tiom it, as to
oppose the effect of his cominji, altogether, so that
it cannot be touched without -a heart-rending sen
sation ; what is it? \ikB4^t»iem'^l^0^Ji^ dis-
carding the law, and denying the gospel which is
the power of God, and shall we not say, what are

143
ye doing ? for the Uving must cast away dead
works, if they serve the living God : the Scripture
commands us to turn away from such as have the
form of godliness, but deny the power thereof ;
and how much more from such as deny the power,
and set up a form after the tradition of men ?
But they would say, that this is despising learn
ing, but I say, not so, although it must be des
pised as the way to the city of God ; for, to such
an end, human learning, and human ignorance, are
equally an abomination in his sight, who hath
called us with an high and holy calling, to come
away out of ourselves unto himself, who will not
be mocked, but will bring every work into judg
ment. So that these remarks are not designed to
despise any, but to cry mightily to come away
and flee from those works that will be despised ;
and so to flee from the wrath to come, as by
timely repentance to* escape out of that state ;
to. which he would say, " I know thy works, that
thou art neither cold nor hot, but lukewarm,
therefore I will spew thee out of my mouth."
{Rev. in, 16.)
And are there not much of your wotks, which
are neither cold nor hot, about which you have
been despising, and setting at naught your bre
thren : ah ! hath it not been your work, to strain
at a gnat ; and w bile ye could swallow the great
beast of sin, ye despise your brethren, who differ
from you in meats, drinks, days, times, and ce-

144
remonies, though ye were all agreed iu denying
the work of the law written in the heart ; and so,
each could retain this beam, while each would
magnify his brother's weakness in the smaller
matters; and must it not be so with aU, who
know not of the Lord's judgments and mercies,
but pass them over.
Some may say, that these are strong, but loose
and general charges, and that if even the people
to whom they belonged, had been told, it might
be doing something.
I would answer, that I have no people exclur
sively in view, but have respect unto the least
degree of uprightness, and pure integrity, and
.rejoice to meet it any where, but shall we pass
over the things which are for judgment, be
cause highly esteemed among men, while au abo
mination in the sight of God ; even things which
are not found by secret search, but beheld in
open face upon many ; and I desire to look at
home, lest they should be found upon myself, iu
some plant not of his own right hand planting ;
and even tbe most select and reformed people,
have need to take heed to themselves, lest after
coming out from the beggarly elements, (where
unto they see others in bondage,) that they sit not
down in their own works ; and after having justly
rejected the beast's mark on the forehead, if we
should go out of the dependance upon the Father
for our daily bread, to provoke him tO jealousy
with the works of our own hands, in a more

145
refined form or image, which cannot deliver the
soul ; but here the deceived heart would so turn
us aside, as that we also should feed on ashes,
and cannot see that there is a lie in the right
hand ; for all that is out of the truth is a lie, under
auy form, and the more specious the greater the
cheat ; " but the Lord preserveth the simple :"
{Psalms, cxvi. 6.) even all whose dependance is
simply upon him alone, they can say, I was
brought low and thou helped me : even thus, the
Lord preserveth the simple.
.And let us all remember who it is that said,
" cursed be the man that trusteth in man, and
maketh flesh his arm, and whose heart departeth
from the Lord ; but, blessed is the man that
trusteth in the Lord, and whose hope the Lord'
is :" {Jeremiah, xvii. 5. 7.) and they that trust in
theLord, will be very jealous of his honour, and
dare not give it to another ; neither can they
respect any thing iu man, whereby the Lord is
dishonoured, or whereby the name or power of
our Lord and Saviour Jesus Christ is blasphemed,
though it may be by some, that are loud in calhng
him Master, Master, and kissing him, as far as
an outside profession would go, while they would
sell him, for the honour, gain, or love ofthe world ;
or if they meet the world half-way for these things,
is it not betraying the truth ? and though such
receive great respect and honour from men, it is
a vain honour, like that which men offer to their
Saviour, who draw nigh with the tongue, while
T

146
the heart is far ftom him ; and while they call
him their Saviour, would say, that he will leave
them sinning while they live in this world, and sav^
them in the next.
Surely such doctrine was set up to ple&se men,
and it must alsO please the devil, who was a liar,
artd said that all the kingdoms of the world Were
his ; and such are on his side, who say, that we
must be sinning while on earth, " for he tlsat
committeth sin is of the devil;" (1 John, iii. 8,)
and the Scriptures say, now is the accepted time^
but thiey say, now is the time for sin ; anil is not
tench reUgion idolatry? because it is to the unknowri
God w'hom they ignorantly worship ; for if we
believ^^ed in him, and knew him, we should in his
own time know, that he would redeem his people
from all iniquity, and purify unto himself a peciv
liar people, zealous of good works : but if we say,
that such as he purifies nnto himself, shall still be
sinning, do not such count the blood of the cove
nant, wherewith he was sanctified, an unholy
thing. {Heb. x. 29.)
And is not this us strong a delusion, as to be
lieve that we are saved fiom our sins, while we
are not so saved ; neither have that faith which is
the victory that overcometh the world, only a
high notion iu the stead thereof; let the righteotis
witness for God in the coriscllence answei*, which
Would shew both delusions to be alike" dangerous,
and out of the faith and patient waiting for him
who overcame the devil, and invites all to strive

147
to enter in at the straight gate, and shews us the
danger of trusting to religions performances
while in our sins, saying, that many should say
in that day, we have eaten and drank in thy pre
sence, and thou hast taught in our streets ; but
he shall answer, " I know ye not, whence ye are,
depart from me all ye workers of iniquity :" {Luke
xiii ) he does not speak of their mistakes about
eating and drinking, but for being workers of
iniquity, for not opening the door to him in their
Uves, they did not know him to come into them
and purify them from all inicjuity ; therefore if we
will not know him here, it is much to be feared,
that he will not know ns in heaven ; if while they
call him Saviour, they reject his salvation.
Oh! that they were wise, that they would
consider their latter end, then shonld they see, that
it is iniquity which separates man from his God,
and sin that hides his face fiom them, and that
which separates froria him here, would separate
frotn him for ever ; so that if men did but see the
danger of sin, they would see their ceremonies to
be but bubbles, which can never make such as
are occupied therein perfect, as pertaining to the
eonecience ; so that if they could see sin, and the
want of the mediator of tlie better covenant, they
should see, that it is about shadows they had
been despising one another, to the neglecting of
the substance; upbraiding each otiier about their
eating and drinking, feasting, fasting, washings,
days, and times, &c. one saying it should be done

.148
this way, another that way, and each agreeing
that the due performance thereof, is the exercise
of religious duties ; while they seem to forget,
that it is for the works of iniquity that, the Lord
will reject, as if it was a light thing, to trifle with
our everlasting salvation ; but they sport them
selves with their own deceivings, who think that
they may take a taste of sin as they pass along,
and because it seems a sweet morsel in the
month, would say, that people must be sinning
while on earth ; such shall find it b«tter in the
belly. But they are not on the Lord's side, who stand
so stout for the devil and his works ; is not theii*
doctrine like his, who said, that all the kingdoms
ofthe world, and the glory of them, are mine?
aud would they not have us to believe, that all is
their's ? even the friendship, profit, honour and
wisdom thereof, and that they would have the
poor people to bow down to them, and receive no
teaching but their's, who promise them in return,
. that though they may have their sins by turns to
the grave, yet they shall have heaven af last, only
bow down to us, and do as we command you,
and all shall be yours : are not these they that
despise the gospel, and while they talk of preach
ing it to all the worid, they give to Satan, the most
powerful outward weapon, that ever he had to
put into the hand of the infidel, tothe danger of
his own soul, and that of others, insomuch, that
herein is verified, that a man's enemies are they
flf liis own household.

149

OBSERVATION V. '
How that the fruits of tnans wisdom, hath been
as a stumbling block of iniquity in, the way of the
infidel ; so that while some would be thought as
lighfs in the world; and ministers to shew forth
the light qf the gospel, they were the greatest ob
struction in the way, and the worst of all enemies
to the spreading of that knowledge, which is life
eternal; being opposed to his spirit, who would
speak peace unto the heathen, and who is promised
that his dominion shall be from sea to sea, and from
the river even unto the ends of the earth.
J. SEEM much straitened in looking toward this
part of the subject, which now opens before me,
knowing that if I should do it justice, it must be
in still stronger and plainer language ; as I have
heretofore treated on that which respects professed
Christians in themselves, (and what they are
towards each other,) I have endeavoured to
deal as gently as I could, without betraying the
cause: as I should be grieved to hurt any tender
mind unprofitably, because of our difference in
opinion, for I could he-artily call all brethren and
sisters, in whom there is true tenderness and up^
rightness of heart towards the Lord.

150
I have no narrowness to such, because of a differ
ence in opinion, though I have thought right to
point ont a few of the marks of the hypocrites,
who think themselves sincere, even while they are
full of extortion and excess ; and that their good
opinion of themselves hath been extorted by their
wresting of the Scriptures, together with the con
currence of oth rs in the same thing, while they
do despite to the spirit of grace, which would
save people from deceit : but true simplicity and
godly sincerity must be respected, for t'lat is it
which the Lord will accept; who himself set us
the example in that clay in which be walked
amongst men ; going about doing good, he did
not reject any on account of their way of worship,
whose heart was sincere, and even while he warn
ed them against sitting down in any form of wor
ship without the power, (le.st they should have
their portion amongst tbe hypocrites,)he did net
insist on a confonnity of sentiment about outward
things, even to his disciples, but said, what ye
know not now, ye shall know hereafter, shewing,
that the knowledge of his kingdom must be re
ceived throngh the Spirit, which he promised
should guide them into all trnth ; and that know
ledge is only given as the .soul is prepared to receive
it, and this was shewn to the disciples, and it is de
clared to all, inhisown words, who saith, that fhave
many things to say unto yon, but ye cannot bear
them now. {John, xvi. 12.) But when the Spirit of
truth is come, he will guide into all triUh : here

151
we may see, that the kingdom of Christ is only
known by being guided by the Spirit, and never
was, nor ever will be known, by disputing about
or observing outward things, for it cometh not by
observation, and is only known within.
Therefore, I wonld not offend the true tenderness.
or uprightness in any mind, as I am aware that
some Such may say, that some of this is pointed
against my practices, and if I am such as here
described, I must be greatly deceived : but 1
would say to such, that it is not so much against
any practice that I aim, as against slighting the
Spirit of ti'utb, and substituting observations and
bodily exercises hi the room of the teachings
thereof, which would be to provoke the Lord
by the w;orkM ofour own hands, and such may be
beguiled of the true tenderness, by slighting the
mercies of bim, who will have mercy on whom he
will have mercy, and this tenderness is it,, on which
he would shew mercy, because it is his own gift
or talent, which if occupied wonld increa.se in the
increa.se of God ; but if only wrapped up in the
napkin of a fair outside profession, while not be-
lievhig in its sufficiency, we slight his gift, to the
hardeningof the heart.
. This is the state that will get hardened, and en
ters not in because of unbeUef, even while it may
increase in head knowledge, and airy specnlatioBi
as if it conld explain the whole Bible, and even
think it could discover by observation, that
the grace of God was not sufficient in any age, to

152
lead and guide people in the narrow way pointed
out in the Scriptures.
So that by this digression I mean to say, that
what I write is not the fruit of bigotry or narrow
ness, but of that true liberality, that would even
dare to speak a little truth to his neighbour, but
shall try to be short, and to deal as gently as the
case will bear if touched at all ; but how shall I
touch it, it is so filthy, that the stink thereof is
worse than the flesbpots of Egypt, and more in
fectious and killing to the precious life of the Sa
viour in the souls of men ; for have they not here
in crucified to themselves the Son of God afresh,
and put him to Open shame ? so that in this re^
spect, a man's great enemies are they of his . own
household. The great enemies of the Christian faith have
been false Christians, who cause the holy name
and power of Christ to be blasphemed among the
heathen, such are like the Scribes, Pharisees, and
lawyers, who thought themselves, and would be
thought, the only champions that stood for, sup
ported, and defended the true orthodox faith ; and
thy got so self-righteous, as to think their faith'
and practice a model of perfection, while our
blessed Saviour told them, that they not only took
away the key of knowledge, but that they were
also the cause of drawing down swift destruction
upon themselves and their nation; so that the
kings of the e-arth stood np, and their rulers to
gether, against the Lord, and against his Christ,

153
and ma;y it not now be said, of a truth against thy
holy child Jesus, whom thou hast anointed, both
Herod and Pontius Pilate, with the Gentiles, and
the people of Israel, were gathered together, as at
this day, to do whatsoever his hand and his coun
sel had determined, that he might shew his power,
in spoiling their principality power and wisdom,
triuinphingx)ver, and making a shew of them open
ly, even by the weak and foolish things of the
world, which he hath chosen, to confound and
bring to nought the wise and the mighty, that no
flesh should glory in his presence, or say, mine
idol hath done it.
And now, are they not all joined against the
Lord-'s anointed, and chief of all are the people of
Israel ; the high professors of Christ do not know
the anointed, for they have an anointing of their
own, which gives them a throne and dominion of
their own in the spirit of the world, to which they
are joined as one body ; for as he that is joined
* to the Lord is one spirit, so he that is joined to the
world is one body, so that all are joined together
against him, both them th*at deny him, and they
that care for none of these things, and such as
reject him by sitting down in the world and look
no further, but one to his farm, and another to his
merchandize or connections in the world, to the
rejecting of their Lord : all these are joined, but
worst of all, it is together with the people of pro
fessed Israel, even such as profess all zeal for hira
and his gospel, they of his own profession, the
u

154
greatest of all his enemies, who are high in form,
but deny the power.
So it was with the Scribes, they would compass
sea and land to make one proselyte, and when he
was made, he was worse than before, becaiLse
they only looked to change him from one opinion to
another, not purely from the power of Satan unto
God : so that the case of such proselyte, is made
so much the more desperate than it was before, in
that he is turned toward looking for the kingdom,
in a change from one opinion to another, while the
way to the kingdom, is a change of mind, heart,
and nature ; so that the back of their proselyte, is
turned quite upon the kingdom, and he is taught
to look for it in a way that it never can be
found, even in outward observations or no
tions ; so that if ever they had true aspira
tions after the living God, here they are devour
ed by the wolf in the sheep's clothing, and so are
cheated of all, as the poor Jews were, of their long
looked for Messiah, the very object of their hope;
but how wofully were they deceived, aud that by
the very teachers on whom they depended, who
led them to seek him in a way that he could
not be found, and to look for him in a way that he
could not be known, because the god of this world
blinded the eye, so that they looked for him with
out, who was to be, known within.
Some may call this wild nonsense, to say, that
the Saviour was to be looked for within, while he

155
walked amongst men, and himself with his mira
cles all before their face ; and to say, that at that
time he should be looked for within, who can
bear it? but he was even then to be known within,
or he could not be known without ; and here it is
that they stumbled, though Moses had pointed to
him; but they could not read Moses, the veU
being over the heart.
Aud now we can cry out against them, (as
they did against the persecutors of the former
prophets,) while we cannot see, that our case is
the same, and that we are still further left without
excuse, for there was great allowance to be made
for the Jews, (who were under the outward law,
of types, figures, and ceremonies of divine insti
tution,) and so there was great allowance made,
with the hand stretched out all the day long;
but the unalterable purpose of Heaven, would not
be changed to meet their views ; and himself
declared, that he was not to be known but by
his own revelation. {Matt. xi. 27.)
The truth is unchangeable, and is only seen
with the pure single eye ; but deceit has many
changes, and yet cannot even see itself, for if it
could, we may query, should the world have
ever beheld such a monster, as that which would
gravely hold forth to the infidel, as if the knowledge
and religion of Jesus Christ, was a medley of sci
ence and ceremonies, delivered as the mind of
the Almighty, from himself; but that now, in
those latter days, it is only known to learned men,

156
by study and tradition, &c. and that snch as
will not implicitly take their word, are unbe
lievers, or to that import ? So that the false chris
tian teacher, would set the poor infidel to look for
the Messiah, in the very self same way that the
scribes and pharisees rejected him, that is, to
depend on them ; and the scribes would say,
" have any of the rulers, or ofthe pharisees be
lieved on him ? but this people who knoweth not
the law are accursed." {John, vii. 48. 49.) So
here we may see, that the Messiah was rejected
of the rulers and teachers of the Jewish church,
by their comments ou the Scriptures ; and the
teachers of this day, would tell the infidel, that
the knowledge of the same Jesus Christ, which
tbe pharisees rejected, is only to be found in the
same way, in which the Jewish teachers could
not know him, that is, by learning, tradition, and the
sttidy ofthe Scriptures; but that the poor illiterate
sort, that received him when on earth, are shut
out from the knowledge of him now, only as they
get it from the learned at second-hand ; and
fthos they are one with the thief, who cometh
but for to kill, to steal, and to destroy ; for the
holy Scriptures and the Saviour, are only known
now, in the selfsame way, as in the days of his
appeasrance amongst men, and is also now re
jected, by such as refuse and rebel, in the sajne
way as he was then rejected, even by the wis
dom of this world, which must be brought to
flOUght ; and what if I should say, that 1 believe,

157
that the Lord Almighty hath been provoked by ma
ny of the teachers, who have turned aside tbe poor
for a thing of nought, insomuch, that I have often
feared, that tbe most dreadful of all sentences
should be pronounced against them, even that of,
let them alone, they be blind leaders ofthe blind ;
and I dare not even mention it, if I had not felt
it strong and dreadful toward them; and even
some of the heathen may rise up in the judgment
against some of them, who have usurped a form,
I cannot say the form of -godliness, but a form of
wisdom and knowledge, while they deny ^ the
power, and I might (in ray limited capacity,)
shew cases in point, wherein, even the infidel
has owned the power of God, in the souls of men,
beyond some of those teachers ; but that would
swell these remarks further than is needful, as
they themselves may look at that subject.
And let them also look, whether they are not
worse than the Jews, inasmuch as they teach the
same way they did, vvhile they profess to believe
in the woful example of the Jews wisdom and
policy, and with more Scriptures than the Jews
had ; for they profess the precious testimonies de
livered to us in the New Testament, wherein they
may read the woful lot of all, who teach as some
of them have done; but I know that here it
would be objected, that the Jews rejected the
Saviour, while we fully own him ; but I would
remind such, that the Jews did as fully own the
Messiah to come, and aU that was written re-

158
Specfiiig him, and the delivering up of the king
dom to him when be should come, and even look
ed for him as the Prince of^ life and peace ; but
they knew hiin not when be came, fbeir wisdom
deceived thein.
And now, the teachers in the same wisdom,
own him corae, and prOfess all that is written of
hira ; but many of them know him not, for by,
their works they deny him, and deny his work,
calling it heresy, blasphemy, deceit, enthusiasm,
fanaticism, and all that is bad ; they would cast
upon the little ones, that believe in his power, and
wait for his kingdom to come, and his will to be
done on earth as it is done in heaven ; and because
such teachers do not know it in themselves, jhey
would say, that such language was the effect of
bold metaphors, or glowing imagination of the
eastern nations, &c. and, that they must put a
right meaning to it, by their notes and comments,
or it would not be fit to get into the hands of the
infidel : but how should they know the meaning
of his kingdom to come, and his will to be done
on earth, as it is done in heaven ; while vvith all
their learning, they do not knovv the meaning of
the word generation, any more than the scribes
did, who were asked, wliat think ye of Christ?
whose son is he ? But these are even worse than
the Jews in this respect, for the Jews looked,
that the power of the Messiah, should appear
upon earth, but these say, that we must take
their word on earth, and only know the Saviour

159
in the other worid, although- we have hs own
¦Word, tha.^ the kingdom is within, and that it
should come with power; yet they deride such
now, as say, it must be looked for that way, even
as the pharisees which were covetous, derided
hira. But some would object, that these teaohers do
-fully own and preach Jesus Christ in the letter,
though they may in part deny the spirit ; and even
though they know him not, and mistake the right
way of knowing him, and even teach others to
mistake about him ; yet though this is the case, it
is good to hold forth his name to the world ; there
fore though they are wrong, they should be re
spected. Answer, although it is good tO hold forth his
name to the world, yet is not the foregoing sug
gestion, something like saying, that all idolatry had
its use, as that, though wrong, it propagated the
belief of a God through the medium of their idols ;
and so was a barrier against atheism, therefore
was to be respected : to which I would say, that
if there be such a thing as an atheist upon earth,
idolatry is the high road to atheism, as false or
outside Christianity is the road to deism, and it
is even to be questioned, whether all (who for
gain or reputation, appear zealous about the form
of Christianity,) are sound themselves in the faith
they profess ; and truth owes them nothing for
their false compliments, for it is above them, and
must prevail, and it would be well for some, who

160
are thought friends of truth, if they could see how
they have been enemies to the cross of Christ, the
power of God ; and is it not a fearful thing, to
have to give an account, for causing the way of truth
to be evil spoken of, and for deceiving the poor
infidel with their philosophy and vain deceit, after
the tradition of men, after the rudiments of the
Avorld, and not after Christ. Ah me! how should
I attempt, even to bint at the dreadful portion
which I have felt to be in store for such a state,
I shall only say, that I am filled with horror and
amazement when I look at it.
And while snch boast of their volumes, about
his divinity, resurrection, and trinity, and even
extol the writers as luminaries of Christian know
ledge, they only corrupt from the simpUcity that
is in Christ, which is plain to the babe and s»ck-
ling; but as for their volumes, they only tend wo
fully to entangle tbe unwary, who is not aware
that their work is df the serpent, and that they
weave the spider's web, and are themselves entan
gled therein, and know not what they say, northe
thing whereof they affirm : but while they speak
great words of the one sacrifice upon the cross
for sins, tliey know hira not, for the Lamb slain
from the foundation of the worid they know not,
and how should they, who slay him in themselves,
ar,d know not the foundation of the world from
which he is slain ; and while they say great things
of the three that bear record in heaven, they know
not the spirit, the water, and the blood, which
bear witness in the earth.

161
And after all their noise about the fountain of
life, they have forsaken it, and hewed to them
selves cisterns that can hold no living water, so that
they have only that water after which they thirst
again, but know not the living water, which whoso
drinketh thereof thirsteth not again, neither go to
the old wells to draw therefrom : but they not only
thirst again, but add drunkenness to thirst,
and so, not only come again to the old wells, but
would draw others with them, although their thirst
hath not been quenched unto this day, for it is not
a thirst after righteousness, but a worldly thirst,
and a thirst after forbidden knowledge ; and be
cause they feed upon ashes, there is not knowledge
in them, to say, have we not baked, and roasted,
and supplied all our occasions with this wisdom ?
and shall we now fall down to the stock thereof,
and worship it as God ? and they would not only
take up^with that wisdom themselves, but would
impose it upon the poor infidel, as the knowledge
ofour Lord and Saviour Jesus Christ.
Now some may say, that here is a deal about
false knowledge, and teachers, whp for filthy lucre's
sake deceive themselves and others, and through
covetousness make merchandize of men, and
that is too evident to all, as may be seen even
by their many opinions ; but it would be doing
something, even to point to the true and unerring
way. Answer, the Scriptures point to the true and
unerring way, even to commend themselves to
X

162
every conscience in the sight of God ; (2 Cor. iv.
2.) not to entangle with cunning crafty questions
of science falsely so called, to the destroying of
men, but for their salvation and that of God ; so
there the way is set forth, that is Christ, which is
the vvay, the truth, and the life, and no man
cometh unto the Father but by hira ; {John xiv.
6.) even hira, of whom the Scripture saith, the
word is nigh thee, even in thy heart, atid in thy
mouth. {Rom, x.) And that is the word of faith
which the Apostles preached: so thatit is no par
tial thing, for they do not say, that it is part of what
we preach, but the word which we preach, even
the sum and substance of all types, shadow's, and
figures, insomuch that the Apostle calls it the
word of faith, which we preach, riiaik that, (we
preach,) so that this was tbe sum of their preach
ing, even Jesus, which they preached daily every
where. {Acts, v. 42. & x. 3C. & ix. 20. Rom. xvi.
25. 2 Cor. i. 19. & xi. 4. CoU. i. 27. &c.) And
all that are of him now, know it to be both the
good old way, and the new and living way, and
feel sweet unity with the saints therein, who bore
testimony, that it was the word of faith which
they preached, even the word which was in -the
beginning with God, by whom all things were
made : {John i.) and by whom all are made in
the new creation, and they that have this word
abiding in them, need not that any man teach
them, but as the same anointing teacheth of all
things and is truth, and is no lie. {I John, ii. 27.)

163
So that all who are of the truth, hear his word,
and are abundantly instructed, by the reading of
the works, sayings, and example of our blessed
redeemer : and if sin and iniquity bad not woful
ly hid from our eyes, the things which belong to
our peace, could we mistake the many plain les
sons, in various ways set before us, for our cor
rection and instruction in righteousness, all speak
ing the one powerful language, that if ever we
know our Saviour, we must first know our sins
brought to judgment ?
And even those instances, that appear most sin
gular and instantaneous, are no less gloriously il
lustrative of the same Solemn truth ; I need only
instance the poor Samaritan woman at Jacob's
well ; who, that she was weary of sin, and looking
for the Saviour, is evident, by the address that
seemed foremost in her mouth, even that when
the Messiah cometh, which is called Christ, he
wiU tell us all things ; and let any say, who can
tell what were her feelings at the moment, when
Jesus said unto her, go, call thy husband, and
come hither; such only, as have known sin to be
exceeding sinful, and the weight thereof exceed
ing grievous, can have any sense of such a
state. 1 have no view to enlarge on this interesting
subject, (the different parts whereof might fill
volumes it is all so important,) only to remind us,
how readily she received the Saviour, and how
.opeu was she to conviction, not hesitating, but

164
left her Water pot and went into the city, saying,
come, see a man, that told me all things that ever
I did ; is not this the Christ ? here we see au
instance of living faith ; her sins were set in order
before her, and that was proof enough for her,
that she could trust him for all the rest; and so
it is still, the true believer can rely on that which
sets his sins in order before hira, because it conies
with a certain evidence that no man can give ;
even shewing that to be sin, which no man thought
wrong, widening the want of a thorough change
of nature, which none but Christ, by whom the
world was made, could effect ; but it was happy
for the poor Samaritan woman, that she did not
run to the chief priests, scribes, pharisees, doctors,
teachers, and expounders of the law, these would
soon have put a meaning upon his words, and by
their comments, would try to make her an unbe
liever like themselves, and might even tell her,
that he might have got his information about her
like another man, for that was their way to make
light of his work, as the same generation at this
day, makes light of his spiritual appearance ; and
so, would tell the infidel of a Saviour, whom they
are denying while the word is in their mouth, for
while they extol hira as the unknown God, they
deny his works, and say, that revelation and
miracles have ceased.
But such as cannot see his miracles at this
day, do not believe in him ; and if they follow
him, it is not because they see his miracles, but

165
because they eat of the leaves and are filled :
and if they should ask, what miracles are these
wrought in our days? they may be told of as
great in degree, as those recorded in the New
Testament, for in our day, the blind see, the deaf
hear, the dumb speak, the lame walk, the lepers
are clean.sed, the dead are raised, and to the poor
the gospel is preached, and all this in Spirit to
abide for evermore, because he is gone to the
Father, and hath sent forth the Spirit of truth to
abide for ever. Many of the irijracles recorded
in Scripture, were performed on the outward
bodies of men, which soon after 'dropt into ^ the
grave ; but many miracles, which he nOw perforins
in Spirit, are as evident to the believer, and shall
go with him beyond the grave.
I know that some would even call this impious
canting, and would say, what, or where are such
works to be found ? but let such remember, that
it was the scribes that could not see his miracles,
but undervalued them, saying, he only laid his
hands on a few sick people, and healed them ;
aiid the same wisdom, would make light of his
glorious works in the present day: and as his
power aud his love is the same as ever it was,
let us awfully remember, that where he did not
many mighty works, it was because of the peo
ple's unbelief, which we may mournfully fear is
our case.
And, although we should prefer our swine, or
unclgan works, and intreat him to depart out of

16§
ourcoa&t; or that the.dragon should have power
to persecute the woman that bringeth forth the,
man. child, and cause her to-fly into the wilder
ness ®flt of our reach or sigiit ; yet even there, his
power is the same to sustain her, and lo take the'
man child unto himself, thatshall rule the nations
with a rod of iron, and wiU dash them to pieces:
either in mercy or in judgnient: oh! then, what
shall they -do that have followed, either old wives
fables, or cunningly devised fables ;' surely it will
be found, that true faith and godliness is no fable,;
neither can be learned by giving heed, thereto ;
yete-we find it asserted at this day, " thatfables
may be made the Vehicles of pure mpraUty and
fervent piety ; ' let such read 1 Tim. i. 4. & iv. 7,
2 Tim. iv. 4. Titus, j. 14. 2 Peter, i. 16.
But such teaching as fables, is not confinei^l^.to
the Master of Kilkenny College, although he m;^
been more free than others, to avow his seitiinents
thereon ; yet some, even teachers of the people,
have gone out much further than fables, and even
allowed romances aud plays: and I have hear<l
it argued, that such arauseraents are fraught with
instruction and edification ; and as if such gloried
in scandalizing the chrisljan name, they have
affixed the word reverend lo the authors of some
novels, romances, or tragedies, of the deln,sive
and bewitching tendency of which, let the tender
conscience judge, which is not seared as with au
hot iron, but abhors deceit; such need no argu
ment to prove who is its father ? ^o .th<it. I shall

167
not, or need not, use many words to prove the
fallacy of such brazen-face cures, for th.- lives
and morals of a sin sick world, but just to remind
tliem of a query, even this, is it because there is
not a God in Israel, that ye should resort unto
Belzeebub, the god of Eckron ? therefore in that
mind, how can ye hope to recover from that bed
of disorder to which ye are gone up?
Although it is easy to see throngh the cheat of
this covering, it beiiig one of the most bare-faced
chaml>ers of imagery in mystery Babylon, wherein
Satan is transformed as into an angel of light,
and his ministers as the ministers of righteous
ness ; yet even this has been so taking with the
world, that I shall glance a little at it as we pass
along ; and there we may see greater abomina
tions ; that even some of the teachers, who
have written and propagated plays and romances,
have not been ashamed; to put forth the same
finger, to make a flourish on religious and sacred
subjects, aud their works are esteemed as divine
and evangelical, and the authors are called di
vines, although they have run greedily after tbe
error of BaaJam, for the wages of unrighteousness ;
and of such wages, the praise ef men is not the
least which their stomachs lust after, as what
would lead to preferment in the worid, far out
stripping any account we have of Baalam ; even
while they read his fearful judgment for con
ceiving such a thought^ as to desire the wages of
unrighteousness; and .-yet, the lowest title that

168
some of these can bear, is that of reverend, or
father, even attributes which is given to the Lord
Aln>ighty ; and such would be thought quite com
petent, to make notes and comments on the holy
Scriptures, in the same spirit in which they wrote
romances and plays, because they have degrees
of learning, and being ordained of men can please
men, while they |>i*etend to preach the same gos
pel as Paul did, who said, if I yet please men, I
cannot be the servant of Christ.
What would the poor infidel say to all this ;
were he to read the New Testament, and observe
the whole tendency thereof, to encourage us to
work out our own salvation with fear and trem
bling, that it is God that worketh in us, both to
will and to do of his good pleasure. {Philip ii.
12, & 13.) And if the poor infidel should also
read some of their flowery crafty volumes on the
same subject, and al the same time observe their
lives and conduct, how they do their own plea
sure, while they pretend to teach people to do the
Lord's good pleasure, is it not much to be feared,
that such a retrospect has proved a stumbling
block, and tempted the infidel, even tempted him
to say, that Christianity is but a medley of priest
craft, propagated for gain like other idolatry ; or if
he should turn Christian to please such men, when
their reUgion is grown fashionable and agreeable
to tbe natural man, is it not still to be feared, that
we should make him, not a Christian, but a hypo
crite, and would not the case of such a proselyte
be worse than it was before.

169
I know that some would start at this, aud say,
how conld he be worse than he was before?
Answer, it would be well if many were startled
about our own state, which is all that I aim at, by
bringing this subject into view: as for the poor infidel,
his state is deplorable; but still not so desperate a^
that ofthe hypocrite, inasmuch as that the infidel
lies more open to the terrors or conviction of
conscience, and having nothing substantial to
flee unto, he has great cause to' fear, and ques
tion the ground he stands upon ; but, alas for the
false christian ! if he once sits down in the lap of
mystery Babylon, it will be a miracle, if ever he
comes to a true sense of his state, for there, is not
only her golden cup of fornication, even the love of
the many things of this world, to stupify the senses,
but there are also, her many false cures and false
confidences, to keep the poor sinner at ease, and
secure in an unconverted state, for within her is
to be found, (beside her jewels arid treasures,)
odours, ointments, and frankincense, wine and
oil, and fine flour, and much more, for to heal the
hurt of the people falsely, and. to cry peace, peace,
when there is no peace ; for they know, not
tbe meaning of Zion being redeemed with judg
ment, and her converts with righteousness :
{Isaiah, i. 27.) so that not being redeemed, she is
in bondage, insomuch, that amongst her merchan
dize, is found slaves and souls of men; so that I
again repeat, that if ever these slaves and souls
Y

170
of men be redeemed out of Babylon, it is by the
glorious miracles which Jesus works, and my
poor soul doth rejoice at seasons, in that I am made
able to believe, that he would perform his mira
cles, upon all that receive him in the way of his
coming. And such will be able to say in truth, (not in
notion,) that strong is the Lord who judgeth
Babylon, and sendeth her plagues as in a moment.
and they do rejoice therefore, because they love
God above all, and their neighbour as themselves;
and so, Sion doth rejoice even in judgment, but
Babylon shall howl. Oh ! that I could but speak
one word, to some of the great and wise after
this world, for whom ray heart has often ached;
and now I would say, oh ! that some of them
could take this hint, although it be through a
worm, which one day they shall know to be
truth and no lie, even this, that Sion shall rejoice,
but Babylon shall howl, and that all tbe schools,
synods, or convocations in the world, could not
shew the meaning of those six words to any
man, unless the spirit Of truth reveal it unto
bim. But, alas ! I am well aware, that they will
call all this worse than madness and folly, oi* the
fruit of a bitter spirit, and wild enthusiasm, or
worse ; but this I can say in my own defence,
that I dare not write one of these lines, if I did
not feel that good will which wisheth the health
and salvation of all, arid would not offend any

171
one in the worid ; and it is that good will, which
has emboldened me to point to a few plain truths,
in as gentle a manneri as I could handle such a
subject, seeing that it would be mockery to at
tempt it without strong language, which I have
used sparingly as it opened before me ; and if 1
could have a clear conscience, I am as little dis
posed to desire contempt and ridicule, (as any
who may read these lines,) which I know will be
my lot, to a degree ; that any apology I could
make, would avail nothing with many, so that I
do not mean this as an apology ; so much for my
self, as that I think right, to state the ground on
which I stand in that respect, for it is a debt
which I long owed, and thus have feebly attempt
ed to deliver my soul in this matter, although I
know, that the wisdom of the world will call it
tlie fruit of presumptuous and perverse ignorance^
and would say, that I am striving to despise
learning because I have none myself, for that has
been the old slander, cast upon such as endeavour
to stand for the simplicity and power of truth ;
yet I do not undervalue learning in its place, but
to make a god of it, I abhor as much as any
other idol, so that it would be as good reason to
say, that the prophets who declared against
idolatry, despised gold, silver, brass, iron, and
irood, because they testified against the idols
which were made thereof; but I should be far
from slighting the truth in any, let their name to
religion be what it may : I have no narrowness to

172
them (that love the truth in the inward parts,)
on account of their difference of opinion, but I
have attempted to point out that spirit, and its
fruits, which it seems almost impossible to reach
it is so subtle, and intricate, to apply meanings to
Scriptures, to suit its own turn, and keep people un
der its dominion, for it hath been its trade for many
ages, to deceive the nations under many cloaks
or appearances, as best suited its purpose.
And we may see a great display of its skill in
the magicians and astrologers of Egypt, who, by
their wisdom yvould appear to account for the
works which Moses wrought by the Lord's power:
and the same wisdom appeared in the Scribes, to
withstand and account for his marvellous works,
who was sent to them from Heaven, even tbe
Lord himself; and to this day, the same wisdom is
opposed to the Lord's outstretched and delivering
arm by his spirit, which he promised that he wonld
pour out upon all, and only seeks our acceptance {
adorable love ! but the scribes and doctors will
withstand it to the last, because it would spoil
their trade, if the people should seek the Lord for
themselves, as Paul directed the heathen, and told
them, that he was not far from every one of them,
but within them, as he was taught by his heavenly
master, who favoured the world with an adorable
gracious visit, of everlasting loving-kindness, and
preached that men should repent, and that the
kingdom was within; but, alas ! what a sad return
piany have made for such a boon, that some

173
would even quarrel about it for the sake of advan
tage; and can it be wondered, that these should
be greatly alarmed, to see the Bible circulated
without note or comment, as it might tend to de
tect the cheat, of such as would make a trade of
the gospel, as if they had got a patent for it, like
a craft that might be in danger by being found
out. {Acts, xix. 27.) And let them not be offended
at being told, what they must one day know, that
the gospel is quite another thing, although it must
be acknowledged, that they were curious crafts
men, who were able to pervert the Scriptures by
note and comment, so as to make them speak
a language , conformable to the philosopher
and the hireling ; may it not be said, that
such were more^subtle than all the beasts of the
field ? and what shall tbe poor Jew and the infidel
say to men, who set up the same wisdom which
crucified our Saviour, as the only way by which
the Scriptures and the Saviour is now to be
known ?

174

OBSERVATION VI.
Being some plain serious remarks on A. O'Cal-
laghan's Book respecting the spreading or read
ing the Scriptures, tvithout note or conunent.
XT is a very extraordinary alarm, which the Masr
ter of the College of Kilkenny repeats over and
over, vvhich he calls a cry of the Church being in
danger by the spreading of the Scriptures : I am
the more pointed on this subject, as it is a serious
question. What church is that, which would be in
dangerby the circulatingof the Scriptures? Sotbat
one cannot forbear to ask, whether people's souls
would not be in danger in such a church ? but what
church can it be which is in danger by the reading
of the Bible ? surely not the church of the Jewsj
for we have no account of any cry of danger in
the land of Judah, by the spreacUng of the Scrip
tures: neither can he mean the church of the
Apostles or primitive Christians, as there was no
such cry of danger amongst them. They said, it is
profitable, for doctrine, for reproof, for correction,
for instruction in righteousness ; but we hear sto
ries of heathen idolaters, w ho make a great se-
cfet of their idolatry, and would he have us to copy
after them. But let him pause, and solemnly eon-

175
sider, whether he does really think his soul safe,
in a church that would be in danger by the spread
ing of the Scriptures, or is it so, that he does not
think as much about the poor soul, as about the
craft or party he may be attached to ? Much
might be said upon this important part ofthe sub
ject, but I only mean to bring it into view, and let
the light in the conscience decide, for while we
have the light, we are commanded to believe
therein ; but if the light that is in us be darkness,
how great is that darkness ; and no man, when he
hath lighted a candle, putteth it in a secret place,
or under a bushel, but on a candlestick, that
they which come in, may see the light, (mark,
they which come in.)
The Master of the College, warns us of another
danger, in which I believe few will really concur,
although some may have made it a handle of great
slander and outCry ; I mean, what he holds forth as
danger to the state, by the spreading of the Scrip
tures, which I should not have noticed, but that
he seeras to slight the over-ruling providence of
God, (as if the overturning, and setting up of
states, was not according to his order or permis
sion,) and also, that I would remark, that the
examples of danger which he casts upon the
spreading of the Scriptures, have not been proved,
although it is an old worn Out aspersion, yet after
all, • it is more than a magician or astrologer
could prove, that there was not another cause for
such overturnings, beside the spreading of the
Scriptures.

176
Although I am no historian, I do not believe
that the mischiefs on the continent of Europe^
(which he attributes to the readings of the Bible,)
could be traced to that as the cause ; nay, I
should rather think, that ignorance of the Scrip
tures would be a more Ukely cause ; for if we are
disposed to take one honest glance at the subject,
we may even suppose, that the poor people of
Munster did all read the Bible, which I do not
believe they did or could ; but I say suppose
they did, would it not be a more righteous con
clusion, for to say, that because they raade light
of such a blessing, and proved themselves un
grateful, and so, unworthy thereof, brought upon
themselves swift destruction, as a just judgment,
which may stand as a warning to others? and
after all, .wherein was their judgment . heavier,
than if it had only been said, let them alone, they
be blind leaders of the blind ?
I have been the more bold to propose this view
ofthe subject, as I have read the Bible, when as igr
norant as any one in Ley den or Munster, and do
not remember, that ever such reading, had any ten
dency like that of exciting rebellion in my
mind. tjo
As to the examples which he alludes to in
England, I may speak more freely, as I have read
a little of what I call the history of my own coun
try, and am persuaded beyond a doubt, that there
was a hand of Providence, in effecting or permit
ting the overturnings in the Seventeenth Century,

177
and might further say, that therein the Lord's
judgments and mercies were made manifest, al
though the wise scribes cannot discern the signs ofthe
times ; because they have not the single eye, there
fore it was common with them, to cast the cause of
their confusion, (which was the reward of their
deeds,) upon religious inquiry, and the Scriptures
of course, which some seem so much to dread,
that it is no new thing, for sedition to be charged
upon the choicest of the Lord's blessings and offers
of love to the world ; for it was often the work
of the eloquent orators, (who would affect to be
thought the guardians of the state,) to set the truth
at nought, as a dangerous thing, and so the orator
accused Paul, saying, we have found this man a
pestilent -fellow, and a mover of sedition, (Acts,
xxiv. 5.) And at this day, the orators are saying
the same of the Apostle's words; for they have
fonnd the Scriptures, and say, that the reading of
them would move sedition, so that to this day,
they seem afraid, that the truth would turn the
world upside down. {Acts xvii. 6.)
But well would it be for some of them, if that
eye was opened in them, which could see how
much they need to be turned upside down ; yea
thev must be turned and overturned, if ever he is
known to rule in them, whose right it is ; and
then their cry would not be, who shall be great, or
who shall be least, but what shall we do to be
saved ; and as they would then know, that the
danger of their soul's estate, did not consist ia
z

178
reading the Bible ; so neither could they see dan
ger to the public weal from that quarter ; nay, but
they might see, that the influence of the Scriptures
would be to promote peace on earth, and good
will to men, and not to promote rebellion or se
dition ; but alas ! how little do many of the Rab
bles know of that influence ! but while they are
high in the letter, and extol the profession thereof,
they set at nought the power, so that after all
they have said in vain compliments of the Scrip
tures, it is hereby manifest, that they are strangers
to their influence, insomuch, that they are afraid to
trust them in the hands of the poor, without note
or comment : I say that such, know nothing about
the Scriptures.
I know that this will appear a strange, insolent
assertion, but I want to draw the attention to this
assertion, that there are learned men who know
nothing of the Bible, further than that it is a book,
which they may read, perhaps iu a dozen lan
guages, and all the while be to them, only like the
chattering of a parrot, or like sounding brass, and
tinkling cymbal ; and should such call this an in
solent assertion, I should answer, that it must be
insolent then to believe their own word, who have
spoken of the Bible, as one would speak of a fable
or magazine ; as if they were not sensible of the
savour or influence of the Scriptures, and seem
even to forget, that therein much of their valup
doth consist; but they speak of it as a mere dead
letter, which had nothing in it congenial to the life

179
in the soul, and only subject to the reason or fallen
wisdom of man, to put meanings of his own to it
according to his fancy ; and I might have passed
it by, if he had only simply denied its influence
like the Sadducees, who while they owned the
Scriptures, they denied that there is any resurrec
tion, angel, or spirit.
But here, we find a bad influence attributed to
the Scriptures, or held out, as the most probable
consequence of reading thein quietly without
interruption; for such I would call the intrusion of
notes and comments, upon a sincere soul sitting
down to read the Bible, with the mind turned to
God, to have it brought horae to its true teacher
within; so that if I do justice to the subject, I
must shew a still greater aboraination, and say
plainly, that my objection to notes and com
ments, is not so much about sentiments, (whether
the comments may be right or wrong,) as against
turning people away from the faith, as if they
were not to believe in, or cleave to the Lord in
spirit and in truth, or to feel after him, (from whom
the Scriptures did proceed,) that they might feel
unity and strength from, and in the same spirit,
and so know a sincere feeding upon the word,
that they might grow thereby ; even by the word
nigh in the heart, which would open the Scrip
tures to our states, even to edification, instruction,
and correction in righteousness, that so we might
grow in grace, and iu the saving knowledge of
our Lord and Saviour Jesus Christ : but, alas !

182
" the more they were stricken, they would revolt
more and more :" and on others, that when his
judgments are in the earth, the inhabitants will
learn righteousness ; and many did so learn, and
forsook tbe hireling, who did flee because he was
an hireling ; and so these sought the good Shep
herd, and he was found of them, who first sought
his own sheep, and found thein out, and they did
hear his voice and followed hira, and he gave
unto them eternal life, and none were able to pluck
them out of his hand, for he led them in the paths
of righteousness for hi.s name's sake ; and so they
did learn righteousness and peace, and turned away
from them, who were tearing one another like
beasts about the prey, both in church and state, and
because such beasts were not able to pluck them
out of his hand, and make a prey of them, by
dragging them into bondage, to themselves, and
to their beggarly elements ; then they would
roar about their dwellings, crying out, as if all
their plagues came ftom them, whom they could
not charge with any crime, except that they prayr
ed for them, and warned them of their sins, and
of the Lord's judgments.
So that if the Master of the College, had but a
Uttle grain of reverence toward the ordering of
providence, he would have been more likely to
say, that it was remarkable, how soon those
governments were overturned, which had stained
their hands in persecution, than to say, that the
poor derided^ flocks did all the mischief; which

/nstead thereof, they teach people to bold the trnth
in unrighteousness, even in the busy flutter of
imagination, setting it on work, about this or the
other sentiment or notion of the letter ; and so
would turn people away from the word of faith
which the Scriptures point to ; {Romans, x. 8.)
" and from seeking the Lord, if haply they might
feel after him, and find him, though he be not far
from every one of us." {Ads, xvn. 27.) but the
sorcerer would turn us away from the faith, and
so from even believing, that the Lord is to be
found within, to open the Scriptures : and what
shall we say to the teacher, who ascribes no good
savour to the Bible, but says, that it is unfit for
the perusal of the rude and illiterate ; who, misun
derstanding its meaning, and misapplying its pre
cepts, they will employ it to countenance every
ruling passion, and sanctify every favourite vice ?
are not these as much strangers to the influence
of the Scriptures, as the scribes were to our
Saviour, who were so hardy as to say, that he
had an evil Spirit ?
But the very argument that they use, carries
with it a deep shade of suspicion ; for w hy are
il.ey so much afraid, that the poor would pervert
tjse nseaning of Scripture, unless they were consci
ous that themselves had been- guilty therein, by
putting comraeuts thereon, different from the plain
iito;;est force of the words? and so have been
adding to, and diminishing from, to make them
:sei ve their tur-n ; and thus they will have the

181
Scripture to serve with their sins, and for their
sins too, that when they do not like to do as the
Scriptures say, they will then make thein speak as
they please, by their notes and comments.
But to return to the examples of danger, (from
the poor reading the Bible,) which he says the
17th century exhibits, as proving a source of
sedition, rebellion, anarchy, confusion, and des
peration ; we might cut it short by appealing to
impartial men, who may observe, that the greatest
fomentors of disturbance were araong the col
lege bred men, some of whom, like beasts of prey,
were quarrelling about the flocks, each party
trying to tear them from the other; some by
getting on the side of government, and others by
opposirig it, as, might seem most likely to answer
their ends.
In such limes, it could not be even supposed
that the poor were without their faults, some real,
others slanderously alledged ; one of the latter I
may notice : the fault slanderously charged upon
many ofthe poor at that time, was, that some of
them ventured to think for themselves, and to
trust in the Lord, rather than put confidence iu
man ; having seen the great deceit of the hirelings,
how they could twist and turn any way, accord
ing as their interest seemed to lead them, not as the
good of souls required.
And it being a time, when the Lord's judgments
werd remarkably made manifest, both within and
mthopt, and the Scripture was verified in some ;

183
had as little reason in it, as if he had said with
the Jews^> that the factions which the Apostles
raised, ended in the destruction of Jerusalem,
for that was the old slander of the same spirit.
But it seems remarkable, that this Master of the
College, should stand so stiff for his old mother,
mystery Babylon. Mark his language, for he
speaks of her, as if she should sit as a queen, and
see no sorrow, {Rev. xviii. 7.) or if she should
have trouble, it is only by the ill management of
her subjects, for he does not seem to beUeve, that
ever her sins would reach to heaven, or that God
would remember her iniquities, {Chap, xviii. 5.)
or that he would judge her, and reward her ac
cording to her works : for the Master of the Col
lege speaks, as if the very order of mystery Baby
lon, should be a perpetual protection to her, when
she got arrayed and decked, with a high profession
of religion and ordinances, with the beast and
powers of the earth to sit upon.
So that I would remind hira, how he seemed to
forget, that the Lord might be ruling, in the over-
turnings of the Seventeenth Century ; and itisadark
mind which cannot see, that the great things which
are highly esteemed of men, may be an abo'mina-
tion in the sight of God ; and it. would be still
worse to conclude, that because they are high, he
would respect them, and not visit, when the mea
sure of their iniquities are filled up ; does he
think, that all the Lord's judgments and chastise
ments, are all to fall on the poor? and that the great

184
and the wise must go free, and always have their
good things in this life ; Ihave thought of late,
that the chastising rod might be ordered to reach
unto the great ones, in some of his dispensations,
even as it has reached unto the poor, amongst
whom, even in ray limited observation, there has
appeared such a quantity of human misery, as
inight make tbe hardest heart to ache ; insomuch,
that one may be ready to exclaira, what did these
poor sheep ? and I have long believed, that our go
vernment has been spared, for the sakeof theliberiy
of conscience which is by law established, forthe
liberty of the law, has outwent the liberty in
the mind, which seems bound up against the love of
the truth ; therefore doth deceit reign, so that I feel it
to Ue heavy on the land, that the good seed is op
pressed as a cart with sheaves, and groans for deli
verance ; but man cares not for this, while he will
not even doubt of the questions of his superstition ;
therefore his life and conduct saith, away with
the truth from the earth, it is not fit that it should
live any longer.
The above may be construed into an empty com
pliment on our government, but I mean no such
thing, though I think it right, to embrace this op
portunity, publicly to express the humble gratitude,
which we owe..tp the God and Father of all our
mercies, that he has opened a door for the exercise
of tender conscience toward him in this land; and
this does not blind the eye, so as not to see great
faults in some, who may have a hand ia the

185'
government, which may have its faults too, al
though I do not know where there is a better, as it
respects religious toleration; but I have often
thought it marveUous, that so many wholesome
laws and regulations could be preserved in the
hands of men, whilei many of them are so sadly
different from what they should be, which seems a
mark of the Lord's great mercy, and encourages
a little hope, that our poor nation is not quite for
saken ; but may it not be said, that if he had not
left us a very small remnant, we might have ceased'
to be a nation before him at this day,, and I believe,
that religious toleration has been a greater bulwark,
than all their ships and armies j because it is the
Lord's will, that conscience should be free to serve
him. And after all that the Master of the College has-
said, of the example which England has exhibited,
of woful facts, residting from liberty of reading
and freedom of acting, he has not yet proved, that
there are a greater proportion, of precious enlight
ened souls in the nations, which are under the iron
yoke, of heathen or antichristian intolerance than
in England ; and it may be even questioned, whe
ther they have a more honest regard for the wel
fare of their nation and government, than the peo
ple who may be allowed to speak Iheir mind, and
tell them their faults, though they may be behind
them in flattery and deceit.
Neither do I believe, after all that this wise man
has said, that he is really persuaded, that the Bi-
A A

186
ble would excite the poor to rebellion, for if they
will be wicked, does not he think that they may,
and have been desperately wicked without read
ing the Bible? neither do I believe that such
wicked men, would be very nice abOut running to
the Bible to sanctify their favourite vice ; and if
any have been taught, that vice may be sanctified
M bile lived in, it is not in the Bible they learned^it,
unless it hgid been subverted by a coraraent, very
different from that which a poor ignorant mari
would be likely to put upon it.
There is another subject vvhich I should have
passed by. Only to query of such as make a great
shew of sincerity therein, whether their deeds of
mercy do really correspond with theiiv pretensions?
I now allude to the alarm that has been expressed
at the expense of Bibles and Testaments, as an
oppression of the poor; i may not interfere in
this arguraent, further than to bring the subject
home, and ask them, is it because they really care
fof*^the poor? Some of them would say, —
To be sure, we do care for the poor : well
then, wonld such have any objection that
their works should be examined, whether
they do really care for them ? or is it oii-
ly in word and pretence, and not in deed and in
truth ?^ for if tiiey did care for them in deed and
in tr.uth, they would do what they could to stand
against, and reprove the unfruitfurworks of dark
ness, which are the cause of so much human mi
sery, as would amaze one even to contemplate;

187
and many of these causes of human misery are so
evident, that few can plead excuse, by saying they
do not know what they are.
If they say so, it is because they do not care
for the poor, for if they cared for them, they would
look into the cause of their calamities ; and as
prevention is better than cure, their first care
would be, to cry against the crying evils, (which
draw down so much miseiy upon a guilty land,)
and not to wink at them, for fear of the. frowns of
men ; so that it is a query that nearly concerns
them, and is ofthe first importance, thpugh very
short, even this, whether is it the poor or the b£ig
they are caring for ? if for the bag, they will then
be found deficient iu reproving disorderly walkers,
who waste the good creatures of God upon their
worldly lusts. He that cares for the bag will not
feiilhfuUy reprove such, but will in some way have
fellowship with them, because they love the 'praise
of men ; and of this they dike a good store iu their
bag, because it pleaseth the vain mindt and is
their road to preferment in the respect of this
world. I know it will be said, that they do repJPove,
though it may be iu private.
Answer, that which is done publicly, cannot be
reproved in private, as it would cease to be re
proof, while sanctioned by an apparent public
allowance of the fact; and there is too much
cause to fear, that all is not right in this respect,
.vherefore do they make such an outcry against

188
squandering money upon Bibles and Testaments,?
even suppose they did not get good value for
iheir money, they give it freely, and need nOt give
when they have it not, which cannot be said of
other charges, for which distraints hath sometimes
been made, even to the taking of the covering
from the fatherless and widow, for claims, not
more righteous in their nature, or. laudable in
the design, and yet we do not see them corae
forward, to declare publicly against such oppres
sion. And there are many, very many indirect causes
of human misery, which some of those who pro
fess to care for the poor, pass by very lightly, of
which the complaint is too applicable, that they
overpass the deeds of th^ wicked ; for, although
the annual sura, coraplained of for Bibles and Tes
taments, have been sometimes spent in one week,
in dissipation and folly, yet we seldom observe
those teachers appearing in print, or otherwise
thundering out reproofs against such folly, because
that would seem unfashionable, and be called
enthusiasm, which would not suit their bag.
.And let those that call themselves ministers of
righteousness see to it : can such say that they
have acquitted themselves, and as faithful watch
men, have they sounded the alarm faithfully against
that looseness and, debauchery, which is one of
the causes of human misery, whereby mauy poor
women and children are forced to wander about,
and beg their bread ? and if the professed watch-

189
men have been remiss in giving warning, lest it
should displease some great ones, would it not
greatly add to their guilt, to attempt to make an
atonement for such neglect, by loud exp'ressions
of concern for the miseries of the poor ?
And now, as I hasten to a conclusion, being de
sirous to have these hints as short as may be, with
out destroying their weight, I may just say, once
for all, that the heavy and grievous charges of
danger and distraction, (which their teachers cast
upon the poor and illiterate, reading and meddling
in matters, of religion and consdencie,) inay be
laid at the door of learned men, in as ftill tale as
can be laid upon the poor and ignorant ; may we
not say, ten to one considering their numbers ? '
insomuch, that if this wise man had any sense of
shame, it might have stayed hira from this whirl
wind that he would bring upon us; saying, " if
" the flagitious madness of foreign peasants, inter-
" preting the Bible for themselves, be afflicting to
" the friends of humanity and rational piety, the
" History of England, during a considerable part
" of the Seventeenth Century, offers little to con-
'* sole them. In that place and period, countless
' " enthusiasts sprung up successively, and contem-
*' poraneously, endued with extravagant doctrines,
?' and noxious propensities, in various degrees,
" from the wild ravings of Fox, to the methodical
" madness of Barclay, from the formidable fanati-
*« cism of Cromwell, tothe drivelling impiety of
«' praisB'^God-Barebones. Piety, reason and com-

190
" mon sense, seemed to be driven from the world;
" to make room for canting jargon, religious fren-
" zy, and fiery zeal. All quoted Scripture, all
" made pretensions to illuminations, visions, reve-
" lations, and illapses of the Spirit, and the pre-
" tensions of all were equally well-founded, &c." —
" Words of high and sacred import, were polluted
" by the vulgar lips of ignorant enthusiasts." —
And he seems to attribute to the same cause, tlie
rival sects of the first centuries of the Christian
era. But has he forgotten, that learned men were at
the head of many of these sects, down from the
very first ages of Christianity, and even amongst
some that he would call entbusiastsror is it because
that he believes us to be so ignorant, that he ^may
say any thing, as we do not know the difference?
or does be think that because he is learned, we
should take his word, whether right or wrong? but
we must allow that it is of a piece with all the
rest. <-
I have been the more pointed here, as we^are
forced to question the sincerity of his assertions,
seeing that he is a wise man, and cannot be igno
rant, that a very small proportion of mankind have
been learned ; and of that proportion, how many
do we read of, even noted bishops, and learned
teachers of the people, who were founders of
sects, (even in the first ages of Christianity,) dif
fering widely one from another; some of them hold
ing monstrous and disgraceful tenets, and others

191
holding as strange whimsies, (and as inconsistent
with the simplicity of the truth,) as those ascribed
to Johanna Southcot ; and still more strange, that
in process of time, some of these were subscribed
to, as orthodox and christian principles, because
founded in great craft and subtlety by the learned,
and owned by some of the great men of the
earth. These reinarks are not designed to undervalue
learning in its plagc^ far from it, but to remind us,
that it could never qualify men to com]jrehend
the things of God, nor preserve from the wiles of
Satan, nor from the slight and cunning craftiness
of men, whereby they lie in wait to deceive.
Neither do I mean to complain of many sects,
or different opinions, as it would be a more des
perate case, if all should settle down in one wrong
way, and so strengthen each other ;. and to boast
of conformity, or uniformity therein^ would tend
to make the heart of the righteous sad ; but the
conclusion of the matter is, that to fear God and
vyork righteousness, is acceptable to him; while
the strictestprofession, is of little avail, if the main
thing is wanting.'
And now, as I have attempted to bring into
view, some things, to remind us of the utter insuf
ficiency, of man's wisdom, parts, or learning, to
know or do any thing of himself, to help his own
soul, or that of others out of the pit : so I know,
that of myself I can do nothing to keep alive my
own soul, that it is all of grace ; can my poor soul

192
say at seasons, in that wherein all boasting is
excluded, oh ! unspeakable love, and unutterable
wisdom, who hath said, that all souls are mine,
and all souls have but one way of access to him ;
not one way for the great, and another for the ,
small, for with him there is no respect of persons,
" bnt the nations before him are as a drop of a
bucket, and are counted as the small dust of th©
balance:" (/sajflA, xl. 15.) who saith, "the hea
ven is ray, throne, and the earth is my footstool ;
.but to this man will I look, even to him that is ,
poor -and of a contritef spirit, and trembleth at my
word :" {Isaiah, Ixvi. 1. 2.) he does not say, that
it is only to the great and wise, or higher orders,
I will look, and through them convey my will to
the poor ; but he would have all to know him,
from the least to the greatest ; and if the great or
the small, are made the poor in spirit, whose the
kingdom is, it must be all his own work, his mar-
Aellous work, " who will destroy the wisdom of
the wise, and will bring to nothing the under
standing of the prudent;" (1 Cor. i. 19.) and he
hath shewn himself able to save to the uttermost,
all that come unto God by him, and hath also
shewn himself mighty, for to do whatsoever his
hand and his counsel bad determined, to the casting
down imaginations, and every high thing that
exalteth itself against the knowledge of God.
(2 Cor. X, 5.)
That he is God and changeth not, and his
years shall not fail, though the years of man fail

193
him ; so that now, after many hundred years of la
bour and travail, wherein man has laboured undei*
the sun, by searching to find out God to perfection,
yet (to this day,) he has found nothing'that way,
but vanity and vexation of spirit; and how should
it be otherwise? since that, " as the heavens are
higher than the earth, so are the Lord's ways
higher than our ways, and his thoughts than our
thoughts:" {Isaiah, lv. 9.) that he saith of^all
their works, " where is the wise ? where is the
iscribe ? where is the disputer of this world ? hath
not God made fooUsh the wisdom of this worid ?"
(1 Cor. i. 20.) So that after all their toiling and
spinning, they only weave the spider's web, and
theirwebs shall not become garments; and though
they clothe themselves with the good words of
Scripture, it will not be able to hide their naked
ness from him, whose eyes are described as a
flame Of fire, and will consume with the bright
ness of his coming, and it is the nature that he
will look to, for he sees not as man sees, he looks
at the heart : so that their fine words, knowledge,
or notions, will not deceive hira ; and those pre
cious Scriptures, that they have stared at as out
landish, and set thera down to the account of
high oriental figures, images, and hyperboles,
coming from a country long ago, and far away,
where the climate, soil, air, animal, and vegetable
productions, &c. are strikingly contrasted with
our own? aU these they wiU find to be solemn
realities. B B

194
¦ And if some of them, could but see vshat they
have been doing in the dark, in that Spirit, wUich
has not kept chaste to the pure Spirit oS God,
from whence the Scriptures did procetnl, and
wherein alone, unity with them could be known ;
but having gone without the whole arnjom: of
light, what haiie they been doing in the dark?
is it any better than deceiving the nations, like a
beast with raany heads and, horns, each head
setting up its own way, and the horns whereby
they would rule, pushing one at anothei!, though
all of the same nature, all of one beast; and how
have these heads despised each other ? calling one
another Antichrist, and many such names,, whieb
might fitly belong to it, but still they conl^d not
see, that the same name belonged to their head,
because it might differ something in appearance;
and how could they judge otherwise, who had
not the single eye ? for if the eye is not single^ it
is evil, and their Ught darkness, and then how
great is that darkness; {Matt. \i. 22.. 23.) such
know not, how that which may be known of God,
is manifest in them.
And have not some of their divines, and greai
luminaries, (as they call them,) gone about to
open and expound the Scripture prophecies iu the
wisdom of men, even in that w isdom which is
from beneath ? and have not their works proved
thein to be wavering and unstable, like the waters
upon which the whore sits? which halh been
very fruitful, so that piles of volumes have been

written, of their expositions^, commentaries, and
keys to ^jrophecies. And because they are mas
ters of arts and science, it would be called Unbelief
or feeresy, to speak against their monstrous con
ceptions, ifor the world wonders after them, even
while each head- has been pushing at the other,
and de.spising one another, saying, the reign of
Antichrist will end with them.
And have not some of these wise men, iri their
keys and commentaries, gone aboiU to calculate
tbe reign of Antichvisf, itt the sahie way that they
wo«ld some Ofthe earthly kiiigdouis or empires?
vAnd have they not attempted to describe the
COttipletion and fall thereof, as thte ovcrtui-riing of
feoine earthly nation or government.
And have they not been so carnal irt their viewsj
as to have gone about to calculate the name and
nmnbet* of the beast, in the same liianner as'a mer
chant would make out \m numbei's in arithmetic ?
and so they would affeCt to know the mean
ing, of the beast that waa, and is notj and
yet is, and goetii in perdition ; While it i« to be
feai-ed, that they never saw that in themselves,
which is for perdition and destruction, by which
it Hppears, that (after aU their flourish,) they did^
not know the name, nnmberi and marie of the beast
itj themselves, and how could they knOW the times
and seasons, which the Fathef bath reserved
unto himself? but these wise men are Ignorant Of
this one thing, that With the Lord, one day is kk a

196
thousand years, and a thousand years as one day,
and how can they be otherwise than ignorant of
this, who deny, that it can now be learned of him,
who is the Alpha and Omega, the beginning and
the end, the first and the last, how then could
they know ofthe time, times, and the dividing of
time, who have not known him that liveth, and
was dead, and is alive for evermore,
And will they claim an exclusive right to live
with him, and preach his kingdom, who know not
what it is to die with him ? but not being buried
with him by baptism, how could they know a
being raised through the faith of the operation of
God? {Coll. ii. 12, & 20.) and if they never knew
a falling down before hiin as dead, how could they
know him to raise them up by his right hand ?
but they could not lie as dead before hira until he
raise thera up, who must be raised up by arts, sci
ence, and human invention and ordination ; but
such as are not raised through the faith of the
operation of God, are unbelievers in the light, and
so, do not see him that is invisible, who has the
keys of bell and of death. {Rev. i. 18.) But the un-
beUever has got keys of his own, to shut and
open, who knoweth not the key of David, that
openeth.arid no man shutteth, and shutteth and
no man openeth ; but such as have their own keys,
they deride and scoff at the poor depending chil
dren, who wait for, and believe in the opening of
the key of David ; and who believe it to be safer,

197
to bear the shutting, and to wait for the opening
of the key of David, than to run to mystery Ba
bylon for a key, though she sits upon the tongues ;
for they that know her to be the great whore,
though she is so great, they know, that her keys
could neither burst the bonds of hell and of death,
nor give an entrance into the kingdom of our Lord
and Saviour Jesus Christ.

198

OBSERVATION VII.

Beinq' some close remarks occasioned by the
complaint if A. OC. 3Iaster of the College, how
that " words of high and sacred import, were pol
luted by the vulgar lips of ignorant enthusiasts ;"
with some serious general observations, respecting
tht things which become sound doctrine.
And now, when I purposed to draw lo a con
clusion, (apprehending that what I have already
written, wonld appear tiresome to my reader,)
a further field of observation presents itself, which
I may not quite suppress, though I shall endea
vour to raake it very short, which I have aimed
at throughout ; so that if I could have conveyed
all my concern intelligibly in five lines, I should
have preferred it, for it is with reluctance that I pro
long the subject, and the more so, as it seems like
going over the old ground, and it cannot be other
wise, while describing a little of the city of confusi
on; for though Babylon is a great and mighty city,
and full of variety, yet there is something of the
same likeness in all her parts, and this is remarka
ble, that the most wretched kennel, vault, haunt,
or lane in it, hath a strict resemblance, of her
most spacious temples, palaces, streets, walks, or

19
senates, &c. all strictly alike, thongb all differ-
mt,, fo* she is a city of iraineiiise oi-deit, but all
her order is confusion, for therein lieth her glory
and hep maguificence ; and alihiOHgh I now have
tbe assuntnce, to point at this mistress of natiotis,
yet I cannot fully describe, evenoneof her streets,
lnouses, or inhabiitaiaits; she is, so immense, • tliat a
cast-load of books would go shout in describing
liier, fear no mar* can teU ber to the full, but this is
a miai-k that is upon all her inhabitants, that they
are att double mioded,, and all the dombl© minded
belong to heir.
And now, although I have uothingt to do to
judge any man, muich less, ^ny people, yet I may
aljtempt, a little more plainly to bring, into view,
a few of those things, that have grievously entan
gled and bewildered weak and tender minds;
and although I must speak plainly, I shall leave
the matiter to the conscience of those concerned
therein, lo judge whether there is not abundant
cause ; and I can write the more plainly, as I trust
it is in a mind that would not willingly oflfewd any
one, but now I must raake rem a»ks, that I know
would give great offence lo many, who will count
me a great enemy, if I should attempt to uemind
them of the truth,
And as it is complained, " that woj'ds of high
and sacred import, weje poUuted by the vulgar
lips of iguorantfflfts^ts," now it seeras needful, to
turn it back upon some of the great and high
learned opjes-, who so eoraplaiin, (even some of

200
their learned divines so called,) and query of them,
who are they that have set the example of such pro-
farieness ? is it not the high and learned ones, who
have not only trifled with words, but with things
of high aud and sacred import ; and here I might
havecutitshort,by only asking, could they possibly
bave trifled more with high and sacred words
and things, than to make a trade of them, to get
money and worldly preferment by? but as that
may hot seem a satisfactory explanation, seeing
that many are wise in their own eyes, and pru
dent in their own sight, I shall proceed a little
ftirther, to bririg a few of their deeds into view
relating to this particular, and shaU mention but
a few of them, for now on looking toward the
subject, ray mind seems to recoil, as it has done
heretofore, at the expression of words, which may
be needful to remind us how they have argued
about the secrets of heaven, even secrets which
would not be right or fit for them to know, while
they deny the things which are revealed, which
belong to us.
And how have they been prying into secret
things which belong only to God, while they ne
glect the weightier matters, of judgment, mercy
and truth? and although the Apostle hath
charged, over and over, to avoid vain babblings
and oppositions of science, f&lsely so called, yet
instead of avoiding thera, have 'hot many ofthe
high learned ones, been the chief fomenters and
promoters of science so called, upon sacred and

201
reUgious subjects? which have ministered ques
tions and strifes of words, which the Apostle
charges Timothy to avoid, keeping only to those
things which tend to godly edifying, which is' in
faith ; and that we need not be at a loss what the
Apostle designed to bring us to, like his Lord
and lawgiver, he comprises his whole, duty of man
in the same manner, saying, that the end of the
commandment is charity, out of a pure heart, and
of a good conscience, and of faith unfeignedi
from which some having swerved, have turned
aside into vain jangling. (1 Timothy, i. 5, 6.)
Alas ! what vain jangling did the wisdon; of
man run into ? and even to the present day, what
bave their learned men been doing, to bewitch
and bewilder the world, like the smoke out ofthe
pit, darkening both sun and air; and while they
pretend to be concerned, that words of high and
sacred import^ were pollutod by the vulgar lips of
ignorantijlptes^ts, let us see what themselves are
doing, to turn people away from the things which
belong to sound doctrine, and to confuse and be
wilder thera about their curious arts, much of
which cannot be called religious knowledge, but
vain babbUngs, or school terms, for now that
seems the amount of what they say concerns
sound doctrine, even crafty twists, turns, and
questions, which they would magnify into moun-
tams, as containing the sura of christian faith? and
how could they be ignorant, that the Scriptures
c c

202
never designed to ensnare or entangle the hon6st
mind with such questions ? so that herein they
act as inconsistent with the New Testament, as
if they never had seen it, there they may^ read- in
the fifteenth chapter of the Acts, how that certain
men would have intruded questions about their
ceremonies, which the Apostles called, words
subverting their souls ; and when they came to-
gether to consider of this matter, they came to a
meraorable conclusion, enough to have set ceremo
nies aside for ever, (had not men made religion a
trade, for the sake of filthy lucre,) for then the
Apostles called it words subverting the soul, say
ing, that it seemed good to the Holy Ghost, and
to us, to lay upon you no greater burden than
these necessary things ; that ye abstain fiom
meals offered to idols, and from blood, and things
strangled, and from fornication ; so here we have
a meraorable outline of christian discipluie, which
may be comprised in five words, to a^ain from
idolatry, fornication and cruelly.
And if we look throughout the New Testament,
we may observe tbe simplicity of the truth all of
a piece, no confused list of creeds, rules, or dis
tracting articles to be subscribed to there, but
simple faith ; and as there is but one faith, so faith
is but one ; oh ! so saith the believer in humbl&
adoration, that faith is but one, but alas ! what, a
medley would priestcraft make of it, when they
took it up for a trade, to get money by it, as Si
mon Magus would have done ; then they talked

203
as if they had got all the faith fo themselves, and
so should deal it out for money ; but we must al
low they did not receive it freely, for they paid
dear and studied hard for it, and so they would
turn it to the best account for gain ; for which
purpose, they made up such a thing as neither
themselves nor others could understand, and this
they "^"W-ould impose upon people as a con
dition of faith ; but I shall mention but very lijtle
of it, as they may read it at leisure in their dark
lists, such > as their nice accurate conclusions
about their purgatories, election and reprobation,
the resurrection and trinitj, together with their
various notions and contentions, about tbe differ
ent degrees of influence in what they call sacra
ments, with their various notions and contentions
about other such like things, which notions they
have called faith or unbeUef, according as they
were received or rejected ; and according as peo
ple could meet them in their notions about such
things, they were acknowledged as believers, or
denounced as heretics.
And although the law of God, never allowed
men to. put people to death for robbing
and stealing, much less for religion, yet some of
these learned divines (so called,) have imprisoned,
tortured, and killed each other, because they dif
fered in sentiment, about secret things which only
belong to God, or I should rather have said,
that some of f^iese divines kiUed such as the
Lord raised up by his spirit and power, to bear

204
testimony against them, who bad presumptuously
claimed an exclusive knowledge of his secretS}
and iraposed thera on' others as a condition of
faith, though they had neither precept nor exam
ple in all the new Testaraent, for such cruelty or
imposition ; and to this day some of those leaaied
divines, are treading in the same footstej» : for
although the law does not allow thera towperse-
cute people about jeligion, yet we see thera ac
knowledge the deeds of such as did kill for reli
gion, and endeavour to support the same ensnar
ing tenets ; and is this any thing short of staining
their hands with the blood of the raartyrs, hy
acknowledging the deeds of such as slew
them ?
So that now when they are bound up by the
law, and can do no worse, the same wisdom and
spirit cries out, that those divines, (who perse
cuted people for their testimony of a good con
science,) are the only true sort of christians upon
the face of the whole earth, so that they not only
approve of those persecutors, as orthodox divines,
but they will also insist upon an entire submission
to the same crafty questions, which are noi ac
cording to sound* doctrine, nor for edification, but
calculated, grievously to ensnare, entangle, and
confuse the siraple, that so they may raake a prey
pf the soul, and a trade of the people, by persuad
ing them, that the knowledge of the truth is out of
the reach of the laity, whom they seem to think
m ignorant, that they may tell them any thing, ox

205
tlwy are so darkened themselves, that they do not
know those things which becorae sound doctrine ;
for now, they affect to aira at a perfection of
knowledge, in those secrets which Ihe Lord hath
reserved unto himself, while they deny the possi
biUty -of christian perfection, in those things,
.. wherein the coming of the Redeemer, hath put
man into a capacity, of laying hold on that sure
hope, whereby to follow on to perfection, even
until sanctified throughout, in body, soul, and
spirit. And so the Apostle charges, to speak those
things which become sound doctrine, and that
was in opposition to them, who professed to know-
God, while in works they deny him, being abo
minable and disobedient, and unto every good
work reprobate : mark how tbe Apostle shews,
that such was the state of some that professed to
know God, charging Titus, to speak those things
which becorae sound doctrine, and describing
what those. things are, takes up the whole chap
ter; {Titus, i\.) but not a word entangling or
ensnaring, but plain, sound doctrine, shewing, how
that Christ, which is the way, the truth, and the
life, should lead into all holy conversation and
godliness, with good works, that each should fill
their different stations as became the gospel, both
old men and women, and young men and young
women, and that he should shew himself a pattern
of such good sound speech and works, in gravity
e-nd sincerity, shewing even to servants, how that

206
they should so walk, that they may adorn the
doctrine of God our Saviour in all things; so here
we may see perfection laid down, even for ser
vants to come up to, under the gospel ; and that
is what would prove the soundness of their faith,
being what unbelief could never attain urito,
because that victory is not in it, which overcomes
the world, which sound faith cannot fail lo do,
so that these are the things vvhich become sound
doctrine. And to shew that this was what the Apostle
meant by sound doctrine, he winds it up in this
gloriously iUustrative assertion, that " the grace
of God, that bringeth salvation, hath appeared to
all men, teaching us, that denying ungodliness
and worldly lusts, we should Uve soberly, righ
teously, and godly in this present world ; looking
for that blessed hOpe, and the glorious appearing
of the great God and Pur Saviour Jesus Christ,
who gave himself for u^, that he might redeerii
us from all iniquity, and purify unto himself a
peculiar people, zealous of good works ;" so let
all beware, how they despise them that speak and
^xhort these things, for these are tbe things which
becorae sound doctrine, for they are sound things,
because they are the things that are revealed,
which belong to us, but secret things belong to
God ; and yet we see, that now, while they deny
tho things that are revealed, which belong to us,
who deny the revelation, of what is that good,
and acceptable, and perfect will of God concern-

207
mg us, even to lay aside every weight, and the
sin which so easily beset us, to run with pati
ence the race set before us, looking unto Jesus
the author and finisher ofour faith ; aud so look
for sanctification and justification through him,
by using all diligence to make our calling and
election sure, for it is by the holy Spirit we -are
sealed unto the day of redemption; and that
is according to sound doctrine, being the things
concerning the kingdom of God, which revealed
sound things ; the true ministers even Sion's help
ers, speak of him, that speaketh peace to his peo
ple and to his «aints, that they turn not again to
folly, so these teach people to give no place to
the devil.
But the false teachers, who (at best) teach only
as man's wisdom teacheth, and not according to
sound doctrine, they will give place to the devil, for
therein they have been mighty liberal, and would
go about to excuse his work, setting it down to the
account of the - frailty of human nature, and our
many infirmities, and this is called, liberality,
charity^ or humility, and so set it down as a
christian virtue, and thus the devil conies to be
worshipped, instead of the living and true God ;
for now they are grown so mighty compl'&isant,
being so refined and so amiable in their manners,
that they would not offend the devfl, by calling
any of his works by their real true name, (for that
would. appear exceeding rude and vulgar,) as for
instance, they would call a lie by the name of mis-

208
take, or inaccuracy, and so in like mai\ner, a mul
titude of terms arid expressions are framed con- .
formable to the vain mind ; and moreover, they
will remark upon those, who have spoken plain,
and to tbe purpose, and will say, il was owing to
the temper of the times, and then thmk themselves
very kind, in throwing a skirt over their father'9
nakedness or weakness, by thus excusing his rash
severe language, as it may seem to thera ; alas !
poor souls, little they think, that the Lord might
have a hand in the rough plain language, that
they think needs their charity, while the devil
might have a hand, in their slippery serpentine
refineraent. So that what many call refineraent, the awak
ened mind would see, that a great part of it is
deceit, which though it may please people, by
making thera believe a lie, and so promote a false
peace, by making them cheerful and secure in their
sins ; but that is not the peace of the Prince of
Peace, for if ever they know his peace, they will find
that he came not to send peace to the double-
minded, but rather a sword and division ; if any
have ears, let them hear, he that leadeth into
captivity shall go into captivity ; he that killeth
with Ith'e sword, shall be killed with the sword ;
- and as this may be applicable to many sorts of
people, it is to be feared, that the teaphers them
selves are not clear therein, but that some of them
have given place to the devil, who has mightily
helped or tempted them, to contrive one subter-

209
fuge after another for the upholding of his king
dom, and if possible, to keep the people from
coming home to the faithful and true witness in
themselves, so as to let in his word, which is
quick and powerful, and sharper than a two-edged
sword, piercing to the dividing asunder, &c. and
isadiscernerof the thoughts and intents of the heart ;
{Heb. iv. 12.) but nothing else can even discern the
thoughts and intents of the heart, and, as flesh
and blood, and the will of man, would rather turn
any way, than to come under the flame and- stroke
thereof, (although it is the day of the Lord's mercy
to the soul,) they have invented ways to save self,
and so to venture on a taste of sin as they pass
along, some saying, they may be purified in the
other world, which they call purgatory.
Others again observing, that the presumptuous
dependence on purgatory, hath no foundation in
Scripture, (and still contriving to save a little of
their sins, while they hope for heaven in the end,)
these learned ones have set their wits to work,
and think, that they have discovered by the Scrip
tures, that the merits of Christ's atoning sacrifice,
hath reconciled the elect unto God, while they
were yet sinners, and that before the foundation
of the world he had so elected those persons ;
and thus, both presumptuously pretend, to be
able to penetrate into the eternal council, and
unsearchable decrees of heaven, even into "the
secret things which belong to God ; (which do not
become sound doctrine,) even while both deny
D D

210
the things that are revealed ; who deny the revela
tion of his holy Spirit, whereby we are sealed to
the day of redemption, and whereby alone they
could know, how that God was in Christ, recon
ciling the worid unto himself And again, a third
will preach justification by what they call faith,
and i^generation, by their imitation ofthe Uvely
figures, whereby the Redeemer was made mani
fest to Israel, while each deny the' faith of God's
elect ; even the faith, wherein he that believeth,
hath the witness in himself, whereby he can set
to his seal, that God is true, who said,' that except
a man be born again, he cannot see the kingdom
of God.
And these are the learned divines, who are
all divided about those things, even secret
things which belong to God, things which
do not become sound doctrine ; and while they
pass over the things that are revealed, (which be
long to us), tliey presumptuously pretend to
search out the secrets of the Most High, even
things which would not be fit for them to know,
each pretending to father their discoveries upon the
scripture, which is marvellously formed to con
found their wisdom ; and then, when they see
themselves divided, (but still would make a prey
of the people)j they cry out about the difficulties
which are in the scriptures, while the great diffi
culties hath been made by themselves and their
serpent's- wisdom : for whatever we may do to
understand the scripture^^, we can never under-

211
stantl '?hera, for they cannot understand them
selves, neither can they understand each other,
for it is Babel and confusion, because God hath
confounded their language.
But they are worse than the old Babel builders,
for they gave over building, when they saw their
language confounded, and their tower fallen,
and that they conld not build up to heaven that
way; but some of ihe^e have said in effect, the
bricks are fallen dovvn, but we will build with
hewn stone, &c. so that they are still crying up
what they can do by that wisdom wliich God will
bring to nothing, as if they could not see, how
that one has run into one error, and another into-
another extreme, by the same wisdom, vvhich is
SO presumptuous, as to aim at searching out tbe
unsearchable secrets of heaven, while fhey are all
at odds and ends, and sometimes one directly op
posite to another ; aud amongst their great learned
men may be found, even some of the greatest
champions of infidelity.
And have, not some of these high learned men,
gone about to prove, that the Son and sent of the
Father, is a son and no son, while others again,
pretend to define the manner of relationship, per
sons and quality, of Father, Son, and Holy
Ghost, while all deny the revelation of the three,
one God, and thus while they profess to know
God, in works they deny hira ; and these are the
great refined and learned ones, who complain,
that " words of high aud sacred import were

212
polluted, by the vulgar lips of ignorant }**«W!J«ts,"
while (with all their refinement, polish and learn
ing, their lips may be found more vulgar in the
sight of heaven, than_those of the blind man who
sat by the way side begging, of whose eloquence
we know nothing, but that, from a sense of his
isituation, he cried out, saying, Jesus thou son
of David have mercy on me, and it is likely, that
)>ome who professed to know God, (in that day),
thought his lips exceedingly vulgar, for raany
charged hira, that he should hold his peace, but
it might have been well for some of them, to have
learned even so much as he did, rather than to pry
into the ways of the Lord, which are past finding
out. And now the wisdom of man knows no bounds,
(but as if they had a licence to pry into the un
searchable secrets of heaven), they pretend great
insight into forbidden knowledge, but cannot see
how they are taken in their own craftines; for now,
they lay all the blunders upon the rude and illite
rate attempting to read and understand the Bible,
and as if they had got a patent for deceiving the
nations ; they complain that any should object to,
or forsake their own blunders, such they call here
tics, schismatics, fanatics, enthusiasts, &c. and so
they foam out their own shame, and because they
are double-minded men, they are unstable in all
their ways, and as divided in their opinions,
as the scribes, pharisees, sadducees and jews,
who were all divided about the Saviour and his

213
apostles,but were generally agreed in destroy i no tbe
Prince of Life ; and now the same generation,
while they profess to beUeve in him, (like the Jews,
who were looking for the Messiah,) are all on
heaps about their rules and orders, but seem all
agreed, that the spirit which he promised should
guide into all truth, is not now to be the guide,
that they reject, while some say one thing, and
some another.
^¦¦^ But well had it been for some of them, to have
' ' " learned to fear and tremble before the majesty of
heaven and earth, instead of studying to bewitch
and bewilder mankind, by pretending to be able to
pry into tbe unsearchable judgments, and forbid
den secrets of heaven, while they deny his un
speakable gift, even the revelation of his spirit,
except in the sense in which they would explain ;
for although the Lord hath promised, that it
should not only reprove the world of sin, of righ
teousness and of judgment, but that he would
guide into all truth, yet they speak, as if they
must guide, and both by language and conduct,
wonld have the spirit to conform to the leading-
strings of their science and ceremonies, even to
a decree more horrible, than what the Deist would
ara-ue. about his instincts in nature, but well had
it been for them to have learned the first lesson, the
fear of the Lord, which is the beginning of wisdom,
even to fear and tremble at the presence of his
spirit, which some have derided, although it
would have been well for some of thera, to have
known his spirit to tumble their serpent's wisdom

214
into tbe pit, that so the poor soul might be drawn
thereout, oh ! then, down, down, down, would
go their false confidence, their Babel, their figleaf
coverings, their husks, together, withaU the noise
and glitter of their sounding brass and tinkling
cymbals, J had almost added their books, heaps,
hea|)s upon heaps, with their double minds,in multi-
tudesof things which they havedoated after, vthich
may be included in the mighty mass, of which the
best encomium that an awakened mind could pass
upon them, is that of " vanity of vanities, all is
vanity ;" and all would appear worse than vanity,
in comparison of a little of that quick understand
ing in the fear ofthe Lord, whereby to cry avail*
ingly, God be merciful to me a sinner.
But who are they who have set the example,,
of trifling with words of high and sacred im
port ? is it not the learned, (even some of the great
'and learned divines), that have led the way in
this profanity, I might instance many ways, but
the few here mentioned may suffice to draw the
attention lo the subject, which if favoured to see,
^ome of thera might perceive, that in no instance
they had transgressed with a higher hand, than
in their thirst after foi*bidden knowledge, setting
no bounds, but driving with as high a hand, as if
they affected to penetrate heaven and earth, with
their book and Worldly wisdom, so that now, when
I attempted to take a glance at their city of con
tusion, my very heart has recoiled at the expres
sion of a few things needful, to bring into view

215
a httle of the subject matter, about which they
have their piles of volumes, whereof it may be said,
tha 5f raany books tliere is no end, and many of
them, treating upon subjects, not fit for humble
depending creatures, (who had the fear of the
Lord before their eyes) to meddle with, much
less, for such as know not his fear, and yet raany
have been put to death, for not subscribing to some
of these monstrous opinions.
For the devil, who was a liar and a murderer,
tempted Eve, (in form of a serpent,) by persuading
her,' that the comraandraent which the Lord en
joined (as the way of life,) was too simple, lelUng
her, what enlargement she should experience
by the fruits of knowledge, and although it was
woful experience, he did not stop there ; for being
a destroyer, he would destroy all, and after the
redeemer came to restore all things, and to bruise
the serpent's head, Satan played his masterpiece
as well as he could, (though he c.uld only bruise
the heel ;) he sel the wisdom of the wise again to
work, to make up something to corrupt professed
Christians from the simpUcity which is in Christ,
evenashehadbeguiledEvethrOugh his subtlety, and
having so far corrupted them, he prepared the way
for to tempt people still further, even to bate and
murder about his corruptions, he being a liar and
a murderer ; and now although he has lost much
of his ground as a murderer, yet he would tempt
to the last, for he is an unwearied enemy, and
when he cannot tempt people to kill or persecute,

216
he wiU tempt them all be can, to hate each other
about their faith and practice ; and if he should
fail in that alsp, he would still tempt them to de
ceive each otber,^,by setting up a false peace, for
while he can sustain the least portion of deceit, he
holds his ground, so that having tempted people
to hate such as differ from thera in opinion or
practice, then if they should discover his bait
there, by being convinced, that all whosoever
hateth his neighbonr, is ofthe devil, then he may
tempt thera, to pretend that every one may wor
ship the Father acceptably in their own way, and
this may be as dangerous a bait as ever the devil
laid, although it may be his least and last shift;
for the hour now is, when the true worshippers
shall worship the Father in spirit and in truth ;
God is a spirit, and they that worship him, raust
worship hira in spirit and in truth ; {John iv. 2.3
& 24.) (let us mark that) Jesus saith, — " must
and shall tvorskip him in spirit and in truth ; "
so that if we are Christians indeed, we raust believe
him, and not beUeve the devil, who would per
suade us, that every man may worship the Father
acceptably iu his own way, and so raake way to
have himself worshipped underneath, by uphold
ing his deceit : for now God is not worshipped
with men's hands, device or imagination, for it is
only his own works that can praise him, though
the enemy would tempt to dishonour God, by
saying, that he may be worshipped with men's
hands, for the serpent would twine to the last, but

217
the Lord alone, who said he was a murderer- and
.a liar from the beginning, can deliver from his
temptations, and can discover, how that they who
hate people about their faith are of the devil, and
also, how all that deceive each other are of the
devil. Now I know that many would count me an un
believer and a heretic, and would say, that I do
not appear to have any true rule of faith, in many-
things which they call fundamental doctrines,
suitable to their different standards, of atonement
and reraission, neither according to their purgato-
j'ies, nor their election and reprobation, the trinity,
the resurrection, and the sacraraents, &c.
My answer to all this inight be. very short, even
that the same spirit and wisdom said a great deal
worse of my Saviour, and I am not worthy to
partake of his reproach ; but the wise and learned,
have ever condemned those who say, that they be
no gods which are made with hands, neither is he
worshipped with men's hands, and they condemn
as a desperate case, such as trust in the Lord,
rather than to put confidence in them, so\liat by the
way which they call heresy, I desire to worship
the God of our fathers, but I ara a very poor crea
ture, and may well blush to lift up my face to
heaven, when I remember my very great falling
short, and sure I need not be offended at any
calliug me an unbeliever, when I must acknow-
led<^e that I have neither faith nor works to boast
, E E

218
of, anJ sometimes not'even rightly sensible of my
infirmities, so that they may well call me
very base, but I should be still more vile, (though
not in their estimation,) if I should deny, or not
own the goodness of the Lord in the land of the
living, who at seasons, even while writing these
remarks, hath permitted to taste of his goodness
and mercy, in that which is far above the sparks
of our own kindling, bringing low, and raising
up ; and surely he hath been unspeakably good
unto Israel, even to all that are upright in lieart,
and I desire to have fellowship with them, where
ver gathered or scattered, if it should be only in
their sufferings, though many of them have been
called heretics by the wise and learned, because
they trusted in the Lord, the living and true God,
and say, they be no gods that are made with
hands, neither is he worshipped with men's
hands, nor with man's device or imagination. '
And these poor derided ones, though they are
called unbelievers by the vvise and learned, yet they
do believe accord ing to the Scriptures, of which they
have an evidence beyond what any man could
give, that God is, and that he is a rewarder of all
thera that diligently seek him, and so they, believe
in God the Father almighty, and in his election,
that he will have mercy upon whom he will have
mercy, and whom he will, he hardeneth ; who
without respect of persons, judgeth according to
every man's work, and thus they believe in the
Lord from heaven, the quickening spirit, even th^

219
>vord which was made flesh, and dwelt ahiong
men, who hath given himself for the life of the
worid, and so they believe, that except they eat
his flesh and drink his blood, they have no life in
them, and that whoso eateth his' flesh, and drink
eth his blood, hath eternal life ; and that he
would raise them up at the last day: and thus
they believe in him that came by water arid by
blood, and they believe that it is bim alone, that
can sprinkle our hearts from an evil conscience,
and wash our bodies in pure walier, and that if he
wash us not, we have no part with hira ; and
thus after the way which the learned divines
call heresy, do the poor derided ones worship
the God of their fathers, believing all things
which are written in the law and the prophets,
and so have hope toward God, that there shall be
a resurrgction of the dead, both of the just and
of the unjust, and herein do they exercise them-
iselves, to have always a conscience void of of
fence, toward God arid toward man.
And moreover, if any come unto them and bring
not this doctrine, they receive him not, neither bid
hira God speed, for these are the things which be
come sound doctrine, because they are the things
that are revealed, which belong to us, and of
this, grows all that which is, according to godli
ness with good works, so that such as leave this,
and run into questions and strifes of words,
about which come strife, envy, and evil surmis-

220
ing; and though the law may not allow thera to
persecute each other, yet while they are doting
after these questions, (about which the devil
halh caused some to be cast into prison, and
killed,) the true believer cannot receive thera,
neither bid them God speed, for in so receiving
them, they should be partakers in their evil deeds;
so that, they that know Christ come in the flesh,
who redeems out of the fall, and opeOs the heart,
and keeps it|tender to himself, if they abide in
hira, they cannot receive the questipner, neither
can they bid them God speed who are under his
dominion, for Eve was deceived by listening to
the questioner, and so came the fall ; but now
Jesus Christ is come in the flesh to restore all
things, and they that believe and receive him, the
redeemer, they know and feel according to Scrip
ture, that it is by grace they are saved, _:and not
by questions ; so that they desire not to receive
any questioner, for they desire not to know any
thing, but Jesus Christ and him crucified ; and
here we may reverently break forth, — " oh ! the
depth of the riches, both of the wisdom and
knowledge of God ! how unsearchable are his
judgments^ and his ways past finding out !"
And here we may say, neither are, there any
works like unto thy works, and the stamp ofinfinite
wisdom and mercy may be seen in the Sacred
Volurae, in that it is marvellously formed, both to
confound the wise, and instruct the simple, and

221
that in such perfection, as to need no other proof
of tbe source from whence it is given forth, for
none can understand oneleaf of it, but by the help
of the same spirit that inspired them who wrote it,
and herein is displayed, not less of infinite mercy
than of wisdom, for it may be as great mercy to
the worldly wise, that his wisdom should be con
founded, as it would be for a covetous worldling
(whose heart goes after bis covetousness), to have
his works broken, if so be, they might haply learn
the fear of the Lord, which is the beginning of true
wisdom, w.hereby in a solemn sense they could
say, what is a man profited if he sliall gain the
whole world, and lose his own soul; or what
shall a man give in exchange for his soul.
And herein also is a marveUous display of infi-i.
nite goodness, that after all that Satan has done,
(by the depths of his wisdom as they speak,) for
to bring people into cruel bondage, yet through
all, the redeemer is gathering his own seed, out
of every kindred, tongue and people, so that in
every nation, they that fear him and work righte
ousness, are accepted with him, who is risen over
death, hell, and the grave, for the grave could
not hold him, nor the "chief priests, with their
keepers, their wisdom, and their money ; but he
is triumphing over them in his precious life, and
making a show of them openly, though they know
it not for the lamb and his followers have the
tictor'yrthough he be slain from .the foundation

222
of the world ; and thus is he the good shepherd,
who knows his own sheep and is known of them,
and whatever fold they raay be of, he will gather
thera in spirit unto hiraself, wherein there is but
one shepherd, and one sheepfold, so that if they
are his sheep, they must hear his voice in the se
cret of the soul, and follow him, let the hirelings
say what they may.

223

THE CONCLUSION.
I
J\ ow, as some would call this, bitter, censorious,
hard language ; I may say to such, that if ever
they see the things which belong to their peace,
they would say, that if we said anj? thing,
we could not say less, and that the one half hath
never been told them ; but the plain truth is this,
that many who make a high profession of Christ,
cannot bear, that any should speak at all in his
name, as a testimoriy to his inward and spiritual
appearance, and while they extol the letter of the
Scriptures, they cannot bear to hear tell of the
spirit which the Scriptures. testify of
And now in great good will, I would have
such to look within, if haply they may see, how
that there is abundant cause, to speak plain truth
in this day, wherein there is so much deceit; and
can we do less than to speak ofthe beast, which
is described as being like a leopard, that such as
sit down in their sins, being spotted therewith,
and haviug the spots of tbe world upon them,
have they not great cause to fear, lest the plagues
and woes, appointed for his mark, should be
their portion, and lest the poor leper rise in the
condemnation against them, who, although he had
but just heard of the Saviour, for the first time,
yet was so struck with the sense of his condition.

224
exclaimed, Lord, if thou wilt thou canst make me
clean, and unto such bis compassion fail not, but
is the same as ever he was, to sfiy, I wiU, be thou
clean. And let us look, whether we hShe known, and
kept our first love to him, lest we should be found
having left our first love, and so gel into the love
ofthe world, and of the many things, whereby
love lo God waxeth cold, because iniquity would
then abound, though it be but in a mystery, for the
great whore is called mystery Babylon, the great,
the mother of hariots, and abominations of the
earth ; so that the mother that bringeth forth
thera that go after other lovers, is also the mother
ofthe abominations of the earth ; all the fruit or
the same womb, that is born after the flesh, and
so of the flesh, doth reap corruption : so that all
the reUgions that are of the flesh, are of mystery
Babylon, let them be never so specious and refin-
^ed ; for corruption is the fruit of the flesh, and
of the will of man ;. and iniquity which is of
mystery Babylo^i is all the same.
But some would say, this cannot be my case,
for it would be cruel to say, that there is iniquity
in me, for though I have my faults, I would not hurt
any body, and beside that, I serve God as well as
I, can, and that vvith great fervency and diligence;
therefore, he must be destitute of charity, who
would pronounce my case dangerous, for if mine
be dangerous, what should become of all the
world ?

225
Answer, this is the stale that I have been striv
ing to arouse, but it seems a hopeless one, it
is like that of the pharisee, for' while it says,
that Christ is its hope, it has got something
else for its hope, because it never knew who
Christ is, neither is at his call, that it left all
to follow him ; for his caU would have made
holy in all manner of conversation, of whom it
is said, — " as he who hath called you is holy,
so be ye holy in all liianner of conversation.'' (I
Peter, i. 15.) But the call. in man's invention can-'
not make holy, neither can it give victory over the
love of the world, but leaves us in the loving of
such as love us like the hypocrites ; and here
under all, there still remains that unmortified,
which is of the earth, earthy; for so it wiU re
main to the unregenerate mind, which follows
Christ, but not in the regeneration ; such follow
they know not what : for except a man be born
again, he cannot see the kingdom of God : {John,
iii. .3.) so there is no praise to hira. that will
eth, nor to hira that runneth, but unto God that
sheweth raercy ; for man will find, that there is
nothing in his caU, able to raake holy in all man
ner of conversation ; and happy, thrice happy, for
such as are awakened before it be too late, that so
their sins might go beforehand unto judgment,
that they might feel him strong that judgeth that
in them whose works are not found perfect before
hira ; then should they see, that after all their call,
F F

226
the abomination of desolation, spoken of by Da
niel the prophet, is to that very day standing in
their holy place, which they thought before was
all very well.
But if *tever they see the abomination standing
where it ooght not, they will then see, that all
their own works were no better than the spider's
web, and that desolation is in every soul where
the work of Christ is not begun, and that such
desolation is an abomination ; artd nothing that
worketh abomination can enter the kingdom ; and
desolation is an abomination ; but a sense thereof
is what the Lord's compassion is unto, and his
compassion is unto such as are made truly sensi
ble, and willing to abide in that sense, even as
described in the case of the prodigal son, all of
whose \vorks were alike abonrinable, until he came
to a sense of his lost state ; and that alone is what
the Father can have respect unto, because it isr
his own work, to shew us, that we are dead and
lost, in any thing but himself, and they that are
in him raust be new creatures ; old things must
pass away, and all things become new, or we may
fear that they are not of God. (2 Corinthians^
v. 17.)
* Some may cavil at these remarks, and sa3%
that most of it is like parables, which may belong
to Outward things.
Answer, they did apply to outward thingi?,
and Were literally true, but that does not hinder

^27
that they should have a more important significa
tion ; and the great thing which concerns us, is,
that the substance is to be ktiown within, and js
of everiasling duration; and we may observe, that
all the things which appertained to the outward
state of the Jews, were called types and shadows,
which may seem strange to the carnal mind, to
say, that things which were real, could be only
shadows ; for it is evident, that they were brought
out of a real Egypt, and passed through a real
wilderness, and had real sacrifices of fowl, cattle,
and fine tfour, &c. and a real tabernacle and
priests, and came tb a real land of Canaan, and
fought with, and overthrew real enemies, and
had real judges and kings, and a real temple iu
Jerusalem, where is also the hill called Mount Sion,
which remains the same to this day, and hath
not been moved ; together with their nations,
coasts, and rivers, &c. and to call all such real
things, but types, shadows and figures ; the natu
ral man might stare at that, and say, we know
that all this was real and substantial, let the rest
be what it may ; and even many that have been
called learned divines, did not know the substance
of those things in themselves, (neither did they
know, how that snch real things, were but types,
figurps, and shadows, of the good things to come,)
though they make a high profession, and speajc
^reat swelling words, of what they pretend to
Inow, about Christ being the substance, and the

228
end of the law for righteousness, to every one
that believeth, while they not only deny the faith,
which is the substance and the evidence ; but they
also retain such parts of the law, as suit their own
purpose, as if they did not believe, that Christ
had fulfilled, ended, or blotted out the ordinances
thereof; but they do not believe, that 'ever he
took it out ofthe way, or nailed it to his cross;
for they retain what part of the law they please,
as if like the Jews, they did not believe he was
yet come : for see how they retain their tithes,
and other such like things, as if they did not
regard his coming into the world, further than to
make a trade of it.
And have not sorae of these learned divines,
gone about to shew the signification of mystery
Babylon, and lo tell the probable time and manner
of the fall thereof; sorae saying this is it, while
other learned ones, say, that they who said so, were
of it, theraselves, though each were equally esteem
ed learned divines, by the head of the beast to
which theraselves belonged ; for the beast had many
heads, and these w^ere mountains upon which- the
whore sat, even that spirit which is adulterated
and loves the world, therefore the world will love
her again ; but she having more loves and lovers
than one, the love of the Feather is not in her ;
but she loves the worid, and the worid loveth her
again for a season, ahd wonders after her, and
pays, that her mountain wiU never be moved;

229
each saying of their beast's head, that it is built
upon a rock, and that the gates of hell shall not
prevail against it, and each saying, that this is the
universal chnrch, while all equally deny the uni
versal spirit of-God, and the revelation of the
Father which is in heaven.
So that how could they know the foundation
of the apostles and prophets, Jesus Christ him
self being the chief corner stone ; {Eph, ii. 20.)
for behold their city is fallen, and although she is
fallen, they say, that she never shall be moved ;
but she is fallen, even in the midst of her greatest
splendor she is fallen ; but some may say, how
could she be fallen in the midst of her splendor ?
but still she is fallen, for Babylon, the great
is fallen, is fallen ; how is she fallen ? answer, she
is fallen, and is '* become the habitation of devils,
and tbe hold of every foul spirit, and a cage of
every unclean and hateful bird." {Rev, xviii. 2.)
So that it deeply behoves us all, (who have
long professed Christ and the Scriptures,) to seek ,
the Lord,^ if haply we raay feel after him, and find
him that searcheth the reins and the heart, lest we
should be found taking up a rest in that which is
for destruction ; for let our profession be what it
may, whether high church, or low church, or
strict dissenter, — we shall be all tried alike, by
that just, equal, and unerring standard of ever
lasting righteoufsness, even, that if any man have
not the spirit of Christ, he is none of his ; {Rom.

230
viii. 9.) and if he was not a Jew, that was one
oiitw^ardly; neither is that circumcision, which is
outward in the flesh ; but he is a Jew, which is
one invyardly ; and circumcision is that of tl)e
heart, in the spirit, and not in the letter ; whpse
praise is not of niep, but of God ; {Rom. ii. 28,
& 29.) how much more then, is he. no christian,
that is only so outwardly, in the flesh and in the
Irtter, and not in the spirit ? and if such should
be seeking the praise of men, would not the awful
sentence be applicable ? verily they have their re
ward, and conld any thing be 'more dreadfui,
than to have our reward in the earth ?
And now, if these Unes should fall into the
bauds of any, in whom the just witness for God
in the conscience, should bring any part of it hpiiie
as applicable to their state, let them beware how
they reject.it, (or thrnst it away ffoni tboin.) on
account of the foolishness or meanness of the
writer, but i-ather let them reflect, th^t if they saw
cause of alarm at the moving of a worm, how
should they contend with the flame of a devouring
fire? or if they are such, as may think that they
have been like swimming as in a tide of Ught, and
superior religious advantages, then let theta re-
flept, how that-their obligation to fidelity and gra
titude is enhanced thereby. So that now, many
who may think themselves rich and increased.
(so as not to see that they need any tjjing,)
may be asked, (if they are the Lords gifts and

231
talents,) whether they have been occupied to hi*
glory, by being guided by his counsel ? or have
they ^one away, very faP from his heavenly spirit
and government, as into a far country ? and have
they contributed to tbe carrying away of what
might have been vessels in tbe Lord's house,
into Babylon ? if such should be their state, to
what prtrpose then is their wisdom, wealth, and
ornaments, if they can Only be ^accosted in this
language, — "do ye thus requite the Lord,, oh
fooUsh people and unwise ?"
Among the many notable Warnings recorded in
the Scriptures, there are few more awful and
signal, than tbe account of him, who abused or
trifled with the mercies of heaven to the very last ;
and when the handwriting upon the Wall pro-
claitned his sentence, in short but legible charac
ters, he could not read it, though he felt its terrors,
for the Lord's message was a strange and a terri
ble band to him ; his lords also were astonished,
and all the wise men of Babylon could not tell
the writhig, for with all their wisdom, learning,
and languages, they did not know the handwrit
ing, nor the langOage of the everlasting kingdom,
for they belonged to a kingdom, that was number
ed, fifffshfcd, and divided, though they knew it
not, neither could they read it, though the writ
ing Was shewn to them, and how could they read
of being weighed in the balances, seeing that they
had only the false balance, and bag of deceitful

232
weights ? and after all, (bad as they were,) shaU
ithe said, that some ofthe teachers of this day,
are even worse than some of them ? for many of
them acknowledged, that Daniel had the revela
tion of the Holy Spirit, and that his discoveries
were from that source; neither doth it appear,
(dark as they were,) that they believed, that the
gift thereof was confined, either to Daniel, or to
any distinct order of men ; but some of the wise
men of Babylon at this day would say, that there
is no revelation in those days, but the Scriptures,
or that il is confined lo certain orders of men : I
had no design of thus returning again to this sub
ject, but I seem as if I could hardly quit it,
remerabering, how that I have been often shocked
to my very life, at hearing of people call the Scrip
tures revelation exclusively, and denying all other
revelation in those days; such deny the whole
Bible from Genesis to tbe Revelations, — they deny
the faith, and deny Christ.
But wherefore should I add line to line, for to
attempt to reach lo those, who dwdl so securely,
as to make- light, not only of his grace, but of
his sayings, who spoke as never man spoke, so
that some of thera had need to look what their
wisdom have done for thera, if haply they may
see, whose image and superscription is upon it,
for have they not done worse, and dealt more
treacherously, than Belshazzer's astrologers, Chal
deans, and Soothsayers, for when they could not

233
read the writing, they acknowledged their igno
rance, that tliey could not make it known; so
that they did not go about to guess at it, nor lo
give a false interpretation, although great rewards
and preferment had been offered : but Daniel re
fused gifts or rewards, for he said to that great
king, — let thy gifts be to thyself, and give thy re
wards to another, yet I will read the Writing ; but
alas! alas ! our wise men have got the writing, and
pretend to make it known without the spirit which
revealed it to Daniel, though one have said one
thing, and another that it is quite another thing,
and so to this day, they, will not acknowledge
their deceit, even so honestly as the old wise men
of old Babylon did ; for now though they are all
divided about it, yet one wiU get the Bible on his
back, and another will take it in his hand, and
play their antick tricks, which they pretend to be
in imitation of what the saints did in the power
of God, while they profess to expoiftid the Scrip
tures, which say, " thou shalt not make unto thee
any likeness of any thing that is in heaven above,
or that is in the earth beneath, or that is in the
water under the earth."
- Well, I can say, that I pity theni from my very
heart, and have felt much for young men, who are
placed in a situation, which exposes them to a
temptation which they may not have strength to
withstand, even of scrambling for what is called
chutch livings and preferment; and it is for their
G G

234
sakes, and the people, (who both together, are in
danger of falling victims to their wisdom and their
avarice,) that I have been raade willing to appear a
spectacle, and even to offer ray cheek to the smiting
of their reproach, which I am prepared to expect for
stirring up their indignation, by thus calling a few
of their ways by their proper names, if haply, even
one of them might thereby discover their nature,
so as to be even provoked, to apply the heart to
true wisdom before it be too late.
But, alas! alas! will you only look with con
tempt, if I should say, that I have felt you to be
one cause of the Lord's anger being kindled
against the nations ! and crave, that ye may be
aroused and lay it to heart, lest his fury break
forth like fire, and burn that none could quench
it ; and as ye have been heretofore warned, not
only by the shaking of the rod, but by dignified
servants, remember, that now ye have been warn
ed and reas6ned with, through a poor unworthy
:;c«ii2^t^c«,\vho only desires that ye may be deUver
ed from the depths of -Satan, and that I may be
your companion, in laying hold on tbe Scripture
exhortation, to examine ourselves, whether we be
in the faith : prove your own selves ; know ye
not your own selves, how that Jesus Christ is in
you, except ye be reprobates, (2 Cor. xiii. 5,) now
mark what the Scripture holds forth as faith, that
so ye may examine and prove yourselves in time,
by bringing your deeds to his light, that is the

^35
true light, which lighteth every man -that cometh
into tbe world, that so your sins may be opened
before hand to judgment, that his terrors may not
come upon you when your day is over, but that
while ye have space to repent, ye may bear the
indignation of the Lord for sin ; that a place of
repentance ye raay find, which is of far greater
price, than the highest chair of dignity upon the
face of the whole earth.

236

A POSTSCRIPT
TO THE READER,

v. WOULD now address a word of remembrance
to the poor man, whose part I have been led to
contend for in the foregoing expostulation, where
in, I trust, that a door of utterance was opened
according to ray sraall measure ; but as a door
of utterance is a very comprehensive expression,
I only mean thereby, that part of it, which applies'
to a liberty in tlie mind, for lo express the feeling
or sense impressed thereon, and which might
even bear a stronger terra, than that of liberty:
and this is a very peculiar part, as there raight
be a ranch greater ^ense, and even a qu^fication
for expression, though the mind might be rightly
restrained from utterance, even while there is a
more acceptable though hidden service in suf
fering. And while it is cause of deep humiUation, that
one so unworthy as I am, should earnestly con
tend for the faith once delivered to the Saints,
I feel a little drop of consolation in remerabering,
{hat I only simply desired to stand for the truth,

237
and that I had not a grain of any other motive
in view, either private or public ; for, as I mention
ed before, I am not attached to any party, neither
did any individual know of my writing, and I
even avoided conversing on such subjects while
I had it in hand ; and although I am joined to a
religious society, and have .near unity with its
principles, yet having purposed to write without
the knowledge of any one, I endeavoured to keep
every thing relating to sects or religious distinc
tions out of view, insomuch, that I may have
even written something, which may belong to
individuals of that society of which I am a mem
ber, as what I have written is not designed for
any particular society or people, not desiring to
bring men or societies into view, but their works ;
and although it may be more applicabfe to sorae
than others, yet even some of the latter raay be
deeply concerned, though in a more indirect way;
so that while writing these remarks, I have feared,
that some to whom they raay belong, raight thrust
it awa5'*from theraselves, because I have men
tioned the teachers of the people in particular ; but
although it does so neariy concern the teachers,
yet that does not hinder, but that it may deeply
concern others also ; for my design herein was
not controversy, (though it appears so much like
it,) but rather as a general testimony to the world,
for the clearing of my mind, and to cast in my
mite as a witness in the present day, that the
truth is the same now, as it was in ancient days.

238
and in the generations of- old, "and that it is
our own ways that witbnold good things from
us. And now I find a liberty, or more than a
liberty, lo add a few lines respecting the poor
man, (even wliile 1 feel little other quaUfication,
than that arising from a sense of ray infirniities,)
and if it should be queried, what poor man I
mean, I may answer, that as there is no respect
of persons with God, but in every nation they
that fear him, and work righteousness, are
accepted with him ; so this poor man raay be of
any people, nation, or class, yet whatever peOple
or nation this poor man raay belong to, they
must be all the same sort the world over, that is,
Uving men, who are raade alive by him, who ie
the light 6nd life of the world, and so feed upon
the bread that coraeth down frora hira out of
heaven, even his own word, which is spirit and
life; and so would be raised out of that, in which
the congregations of the dead do lie, so that
this poor raan, sees and feels a need aniJ a want
of something, beyond their death and darkness,
who only talk and profess a great deal, about
his flesh and blood, and bread, and water, &c.
but know Uttle more about it, but to talk of it,
and raake unto theraselves likenesses of what
hiraself and his apostles did in his heavenly
power; but this 'poor man, (though he be poor
and needy,) hath tasted that the Lord is gracious,
to whom coming as unto a living sfone, disallowed

239
indeed of men, but chosen of God, and precious ;
so let us mark bow poor this man is, for he has
nothing to tiepend upon, but that vvbieb is ,
disallowed indeed of men ; and moreover, the
Lord also hides his face for tbe proving of their
faith, for he is called, the Lord, that hidelh hii^
face from the bouse of Jacob ; {Isaiah viii.' 17.)
but through all, they wait for hira, and trust in
him alone ; and the Scriptures testify of many,
who trusted in bim, aud were not ashamed nor
confounded, but it may suflice here, to mention
Mary, (as an example,) who waited alone at his
feet, to hear his word, and his word is spirit and
Ufe, and that is the one thing needful, for it is the
better part, that shall not be taken away, bnt
shall al)ide for evermore ; but some raay object
that this, was a woman, and I am speaking of a
poor man ; well, bnt this is the poor man that I
mean, for I am now sfuakiug of the land of life,
where there is neither Jew nor Greek, there is
neither bond nor free, there is neither male nor
female, for they are all one in Christ Jesus, (tbe
heavenly man,') who is all in all iu this land, for it is
the laud in which he hath pronounced tbe blessing,
for he hath said,—" ble.ssed is the poor in spirit,
for theirs is the kingdom of heaven ;" so dsey have
his word, and his word endnreth for evermore;
for though heaven and earih should pass away,
his word cannot fail, for he it is th*at renews into
the new creaton, in the kingdom that cannot be
shaken, which after God, is created in righteous-

240
ness and true holiness ; and he doth all Ihingi^
well, and hath finished and blessed his work,
and is at the right hand of God ; and these are
his work, even the poor in spirit, the meek,
the merciful, the pure in heart, the mourners,
the hungry and thirsty after righteousness, and
such as men hate and revile, and say all manner
of evil against them falsely for his sake.
But the careless, the lukewarra, and indifferent,
are none ofthe Lord's poor in spirit, though they
may be as poor as the sluggard, who shall beg in
harvest, and desireth and hath nothing, for the
slothful servant is called wicked, because he did
not improve his talent, and though such raay pin
their faith to others, and so sit down, and look
but little .further than to hear what others say,
and may even say, that if they are wrong, their
teachers will be to blame, but that will no more
excuse them, than it did Eve, to say that the ser
pent beguiled me and I did eat, for it was her
own doing to listen to the serpent as a teacher
instead of God ; and our Lord, who would de.s-,
troy the works of the devil, hath said, that the
wicked and slothful servant, is such as do not occu
py with his lord's own gift, and he hath set it
forth plainer than ever man spoke ; and halh even
laid down parables for to illustrate it, so here
we are left without excuse, for he is come lo
restore all that was lost in old Adam ; and even
to restore to a safer state than Adam was in,
though in paradise : and the voice from heavea-

said, hear ye him, and he saith, learn of me, and
improve the gift or talent that I shall give, let us
mark, how that he hath said, that it is the Lord
who gave the gift, and hath not said, that there is
any unto whom it is not giveu' in some measure.
So that now, his grace that bringeth salvation
hath appeared unto all, teaching us, &c. So that
it will be a vain excuse, to lay the blame either on
the serpent or on men, though both may tell us,
that the gift is too small and too simple to bring
us into the joy of our Lord, and even though our
selves may despise it, as being too small,
(like a grain of mustard seed,) and so con
clude, that this word of ^his grace, is not able
to build us up, and to give an inheritance
among all thera that are sanctified ; and even
though we may. think to lap it up, and hide it safer,
in the napkin of our earthly wisdom or prudence,
or that of others, than to venture to occupy with
it as it should -appear to teach us, but, alas ! such
excuses, as either to lay the blame on others or
upon our own Weakness, may only tend to aggra
vate the crime, for the Lord is strength in weak
ness, who bath said, that it is his own gift, and
thouo-h smaU that it is all-sufficient, and his apos
tles bath borne testimony to the sufficiency of his
grace ; and above all, he hath given himself for
the life of the world, and is the living bread that
cometh down from heaven, which is spirit and
life, and they that eat thereof, have tasted that the
H H

242
Lord is gracious, unto whom coming as unto a
living stone, disallowed indeed of raen ; so that
now we are left without excuse, for if they escap
ed not, who refused Mose^, how shall we escape,
if we refuse (or turn away) from him that speak
eth from heaven, whose voice is to shake all that
can be shaken, and to establish that which cannot
be shaken, so that we shall wofully deceive
ourselves, who make light of his high and holy call
ing ? for what excuse could shelter us from the
wo pronounced by the prophet, saying, cursed
be the man that trusteth in man, and maketh flesh
his arm, and whose heart departeth from the
Lord ? so that instead of excusing- ourselves by
depending on others, it is here placed together
along with the heart that departeth frora the Lord :
on the other hand il is said, blessed is the man
that trusteth in the Lord, and whose hope the
Lord is ; and this is the poor man that David said,
cried, and the Lord Tieard him, and saved him
out of all his troubles. {Psalms xxxiv. 6.)

As it should be our first and last care, to look
to ourselves, and unto our own standing, I may
now conclude with a word of caution to those of
my own class, that is, to such as are called the
rude and illiterate like myself, whose part I had
chiefly in view to contend for, even as in jeo
pardy among the lofty mountains ; but I have
one fear which has long lain very near to pny

243
heart, which is, that after all our advantages,
and even though we have l>een brought very low,
I fear that, there is too few ofthe right sort of
poor in spirit araongst us, for I have long had a
decided sentiment, (which is even thus,) that the
blessing-s of heaven are more equally dispensed
than raost are aware, insomuch, that if the class
which I ara now addressing, were sensible of
our privileges, we should see, that we are spared
frora many of the temptations, to which sorae of
the upper classes do wofully expose themselves ;
but as remarks upon that subject would exceed
my, limits, I shall now confine myself to one
simple assertion, which I may make with some
confidence, (as I can speak frora a little degree of
experience,) and tliat is, if we did but avail our
selves of our privilege, we should find, that we
lack nothing that could do us good in the best
sense, hut on the contrary, that our toils and pri
vations are friendly to seriousness, and might
rather tend to quicken our desires of seeking
something better than earth, that so we might
seek the Lord, and feel after that, which alone
could prepare us for the sweet enjoyment of his
favour, which is better than life ; so that in thus
^waiting upon the source and fountain of all good,
we might, (at seasons,) witness nearer access to
the throne of grace, and more of a true sense of
the communion of saints, than could ever be
learned or known, by all the schools, teachers.

244
orders, and ordinances upon the face of the
whole earth : and would we not then be very sor
did, if we should covet earthly wisdom, trea
sures, or pleasure, seeing that we may lay up
treasure, in the bag that waxeth not old, where
neither moth nor rust can corrupt, nor thieves
break through and steal, even in his presence,
vvbere there are pleasures for everraore.
And as no raan can give it, so no man can
take it away ; for all that the truth makes freci
are free indeed, free of an everlasting inheritance,
so they are no bond slaves, who have chosen
that good part ; it shall not be taken away from
thera, for it has not been sold out, nor set at
trust, for he that paid the purchase is faithful and
true, who gives it freely, and even invites, to corae
and.buy without money or price.
And that also, would give a taste and sense of
the value of the Scriptures, beyond what all the
schools in tne world could convey, though they
might extol them in great high flown language,
that we could not understand ; and whereas they
say, that if would turn our heads with pride, to
think ourselves able fo read and understand the
Bible, we might then be able to teU them, that
we did not know what humiUty was, until we
knew the truth, and that if our knowledge had
puffed us up ¦with pride, it was tetter we had
known nothing; or rather we could tell them,
tfiat if we were proud, we need no other proof

245
that we knew nothing, and are in the way of des
truction, so that with all these advantages, is it not
cause of lamentation and great mourning, that
the living, true-born children, should be so few ;
so that it may be queried, is Pharaoh or Herod
still alive ? is Israel a servant ? is he a homeborn
slave ? why is he spoiled ?

Now I may say,, that although I have made re
marks freely upon different subjects, and althougii
it was not without a degree of sense as I went
along, yet I should be grieved to draw any tender
mind outward, to try to comprehend those things
bythe strength of reason, which can only be known
within, and that not in our own way or time ;
for I am aware, that although my reasoning is
designed to shew, that these things are in wisdom
placed out of the reach of the natural man,* and
that if the highest leaming could not reach it,
how then could our ignorance, if only in the will
and way of the creature ; I say, although this
was my drift, yet I ara aware, how that even this,
might unwarily draw out the mind, if the reading
of it should promote an unprofitable warmth : but
there is a more excellent way, wherein the Lord
would teach his people to profit, and lead them by
the way that they should go, even that we should
be gathered in spirit, into our own individual
* 1 Cor. ii. 14.

1 '^

'1

i'
1"

'•It
M
1 II
'¥
li '!i'
Hi ''
'('i'; }
u
'i'l'
,
¦ .1*
lilli