AN answer To (Vindicate the Cause of the nicknamed Quakers of such scandals and untruths as is falsely cast upon them in a lying Pamphlet, otherwise called) A Discourse concerning the Quakers; set out by T. L. or as I understand the signification of the Letters Tho: Ledger.  
By GEO: BAITEMAN.   

A Word to the Reader of this book.  
IT is common among the sons of men, every one to vindicate his own cause, whether he be in the right or wrong; For Solomon saith, Every man seems to be just in his own cause: And the truth is, every one will speak the best he can in his own behalf. But Christian friend, whatever thou art that Readeth these ensuing Lines, I would have thee to understand, that I have not written these Lines in my own defence, or to vindicate myself of any aspersions that any can cast upon me in any kind whatsoever; for though I am a man who have undergone, and at this day do undergo the heavy burden of false aspersions, cast upon me by the fools of the times, who neither know me nor themselves, yet to me they are no more than the barking of curs, the which may affright children, for my back is broad enough to bear all the weight of these burdens, and am possessed with a Spirit, that maketh me easily pass by all the censures of men; and had the cause been my own, which is included in these Lines, I think they had never come to the beholding▪ but my Spirit is such, that it leadeth me out rather to justify others than myself; for I would have thee to know, that my Sect or Profession, Tenets or Religion, call it what thou wilt, is neither of that sort of People called Quakers, neither am I Papist, Prelacyan, Presbyterian, independent, Anabaptist, Famelist, Brownist, Arryan, Atheist, Free-willer, Free gracian, Raunter, Saduccy, or Lihertine, &c. then make of me what thou pleaseth; yet such a one I am as knoweth my right hand from my left, and that is enough for any man to know; and by that light in me, I am made in some measure to see what is of God, and what is of man, and what is of the spirit of darkness: I profess unto thee, I am not the Enemy of any man, neither doth any man's form, or Religion trouble me, but wish all men well in their way: yet I must tell thee, that I am not unacquainted with the wiles of Satan, in forms, and out of forms, and likewise of God's working, both in forms, and out of forms; and what I have found by experience, I wish that all men had found the same, and a● hundred times more. And I must tell thee, I am led out to own the truth of God, where ever I see it, in a form, or out of a form; but the purest truths is not manifested in forms, though forms may have their time, and in their time is tolerable, if not idolised. And to give thee a true Reason why I was led out to draw these Lines, it is to vindicate the truth in its appearing in some people in these days, the which is disposed to the scandal and reproach of most people in these times, some by wrong imprisonment, some by beating, some by threatening, some by false accusations and scandals, some by Petitions, and some by writing lying Pamphlets, all of these arising from the very malice and instigation of the devil, who would have these poor people destroyed; for he well knoweth, that if these go on, his kingdom will fall. Amongst those whom the devil moveth to act and speak against these people, one T. L. or Tho: Ledger, hath written a lying Pamphlet, the which I have here answered in some of his false accusations therein; and if time would but have permitted, I would have answered them more fully: but what is here spoken, I hope may serve to give thee satisfaction of the truth in these people; and if thou have but any light of God in thee, thou wilt see, and mayest easily judge, that these people are no other, than such as God hath marvailously called to himself, to make the riches of his goodness known in their souls; and what ever, either Formalists, or other say against these people take thou heed thou be not as one of them, for better were it for thee to have a millstone hung about thy neck, and thrown into the midst of the Sea, then that thou shouldest offend one of these that believe in God, in whom Christ liveth, and they in him. And for thy better information in the truth, I have drawn these Lines, the which I freely commit to thy Christian consideration; and the Lord give thee a good understanding, that thou mayest learn to have a good opinion of any People in whom the truth of God doth appear. And my desire is, that the God of Truth may make his Truth known to thee, whereby thou mayst be made to know what evil is in thyself, and the emptiness of all things acted and created, let thy form be what it will. This is the worst I wish thee,  
Geo: Baiteman.   

An Answer to (vindicate the cause of the nicknamed Quakers, &c.  
THere is two great monstrous evils in the world, and they are common among the sons of men; and from these two evils, ariseth all other sins and wickedness whatsoever, acted, spoken, or thought, either against God himself, or against any appearance of God in his creature Man; and by the venom which ariseth from these two evils, one man is set against another in bitter envyings, evil wishings, evil speeches, evil actings, &c. Now these two great evils, is the very ground and original Rice of all other evil, as is before-said; the one of these hath its proper being in one of the chief faculties of the soul, viz. the Reason, and by the operations from thence proceeding the sons of men becometh much deprived of the pure understanding of the truth as it is in Jesus. And the other great evil hath its proper being in another chief faculty of the soul, viz. the Will; from the operations of which evil, ariseth all disobedience and rebellion against the Truth, as it is in Jesus; yet the difference between the sins arising from these grounds is great, though nothing that ariseth from either be good; the evil effect proceeding from the ground, or cause, in the Reasonable part, will be found inferior to these which ariseth out of the Will; Yet wise Solomon saith, Without Knowledge, the soul is not good, Prov. 19 2. And God complaineth by the Prophet, That his People perished for want of knowledge, Hos. 4. 6. And Solomon, who knew how wicked the sons of men were without knowledge (and how dark and blind they were in the understanding the dictates of God, without Knowledge) how oft doth he counsel men to seek W. sedome, and prize her above Gold? But who is that wise man that can truly distinguish between the wisdom of God, and the light which is in Reason (which may be much increased by man's own industry) which seemingly may be of God, the light which is in Reason▪ though never so much augmented by man's industry, in Reading, Hearing, Studying, or examination, cannot find out the darkness of itself: yet man in that light may walk very zealously, and yet therein be the greatest enemy that God hath in the world, and do more mischief against Christ and the Truth▪ then those who have no illumination at all, neither act any thing in obedience to such light. Witness the Apostle Paul, who from the obedience to such light, Persecuted the Saints. And many of the Scribes and Pharisees, who upon the same account, put Christ to death. Yea, from the time that God hath been pleased to come near the sons of men (by the 〈◊〉 of his son in Flesh) hath this ignorant zeal manifested itself; and the prophecy of Christ hath been in fulfilling till now, and as yet is not out of date, nor shall be, so long as men is hidebound under forms, which is the creatures own actings; nor so long as men is heart▪ bound to any created thing whatsoever; so long as these have residence in men, the men who is inveigled in them, shall always be enemies of the Truth, when, or wheresoever the same becometh truly to be manifest; and yet none shall be greater pretenders of Truth, no● greater contenders for Truth, than those, who be the greatest opposites thereof: And he that was the Truth it▪ self, beareth witness hereof in his prophecy, where he saith, The time shall come, that those that Kill you, shall think they do God service▪ John▪ 6. 2. But some may say at this day, there is no Persecuting of men for their judgement in matter of Worship, seeing that Liberty of Conscience is countenanced by the present Authority; To which I say, there is a Persecution, and Killing in a twofold manner; The one being acted by the Ignorant zeal of Papists, Prelacians, and Presbyterians, and that Persecution was acted upon the bodies and states of men, who would not Worship God in their way; but that I confess, is much abated. But the second Persecution, or Killing, is yet untaken away, but is in as full force and vigour, as ever; and that is the Persecution of the Tongue, and Hand, both being set on work by the ignorant zeal of the hellish fire, that is in the heart, from which burning flame, the Tongue is made to utter scandelizings, and calumnious speeches, against such persons as God doth marvailously make his truth to appear in their souls, because such souls is not made partakers of the truth under their good thinking rules, and fair seeming forms: and from the zeal of that fire, their hands is set on work to write ridiculous Pamphlets, in vilifying the names, and actions, and intentions, and manifestations of such persons as have had a clearer sight of the truth, (and fuller possession of the same, yea and live more in the power thereof) than any person who is so glued and hind-bound to any form, though never so seeming holy in the same.  
And I wish that the Author of that Pamphlet, called, the Discourse concerning the Quakers, be not one of these good thinking Proselytes, who thinketh they have God hard tied to them in the chains of a fair-seeming form, and through that great light he may imagine himself to have, may become captived under a judgement, whose gates may prove as narrow as the eye of a Needle; and than it is no marvel to me, to see, or hear such persons throw dirt in the face of God, or in the face of any in whom God doth more abundantly manifest himself to, than he hath done to them.  
Yet however, I will understand the Author of that Discourse in the better sense, and will not say that he hath put out that Pamphlet by the power of the ground of the evil that is in his will, but rather say (and make it good to) that he hath put it out from or by the power of the evil in his reason; and these sins may happily be pardoned, before these which ariseth out of the evil ground in the will; for the Apostle Paul himself was received to mercy, in as much as what he had done, he did it in ignorance. But now I proceed to what is intended.  
The author beginneth his discourse with interpreting the words of such Scriptures, as show what great deceivers shall be in the last days, and doth make his applications according as his good thinking inspireth him (in the understanding of th●se Scriptures quoted by him) but that spirit that is his guide herein, I believe will not let him make the application of these Scriptures to himself, nor any of his order; but if judgement were but laid to the line, and righteousness to the plummet, and that the tempest of hail had but swept away the lying refuge; and if he would but weigh his own heart in the balance of the Sanctuary, I make no doubt but he might have made a truer application nearer home, for who is the greatest deceivers in the world, but such as have a fair seeming form of godliness, and yet live not in the power of God himself; and these are the greatest hypocrites amongst men, for amongst such the white-devil hath his habitation, and the well-favoured harlot hath her bed of whoredom most daintily decked, whereon her lovers and she take their fill of pleasure; O how well and subtly doth she work, when once she getteth herself covered over with the habit of saintlike walkings, in the outward form of a literal Religion, which seems to be the worship of God, because of its newness, and well regulated, according as good-thinking hath invented, carrying men into Scripture without them, and yet unacquainted with the Scripture of truth which is within them. And from hence it is, that the mother of harlots becometh well decked, and bravely mounted upon her searlet-coloured beast, and drunk with the blood of the saints; let all Formalists in England (of what form soever, Brotherhood or Kirk-fellowship, though their form may be the best in all the world, and come to the very point of example and command of Scripture in its outward requirings) take heed▪ for though they may bless themselves in a fool's Paradise, and think because they have got at a great distance from the Pope, and his fictions, therefore they be sure that they have nothing to do with the Mother of Harlots, nor she with them; yet they are but cheated, for she cannot delight herself, nor be more secure, than where forms is in fashion: For where there is not a form, this Harlot may be entertained, but yet not with such sumptuousness as in a fair seeming form▪ for where there is no form, she is forced to go on Foot: but in a form she becometh well-mounted. Our Saviour knew the truth of this, which made him pronounce so many woes against the Formalists in his days, and told them it should be more tolerable for Sodom then for them▪ for the truth is, those be the greatest enemies of God and his Truth that possible can be, and the greatest deceivers in the world; and an hypocrite is not to be found anywhere, but in a fair seeming form.  
And where the author (of the Discourse concerning the Quakers) is speaking of Atheists and Apostates; it will be found that the greatest Atheists in the world, is where there is a God most confessed with the Tongue, and yet the heart walks contrary to the Tongue: It is not the confessing (and acknowledging) of a God with the Mouth, that frees men from atheism; no, no, the greatest atheism is in the Heart, and there it is; and it mattereth not what any talk of God, or of Religion (or of fantastic in comes of Christ into the soul) so long as men have not found out an atheism in his own Heart, and out of that be brought to have the true Knowledge of a God: that God which men come to know no other way but by Scripture relation, will but prove a phanta stick god; for the fancy of Formalists shapeth him out in so many several fashions, that ost-times they fall out amongst themselves, about the fashion of their relative god; but when they can agree about the fashion of their god found out in Scripture, then do they busy themselves to patch up a fair seeming form, and therein they worship their God, with hand and foot, tongue and eye, and all the rest of the members, at sometime. But yet I would know where the Heart is, and what is the god thereof, I much fear that its god, is a creature, not much unlike the gods of the Heathen (in the time of the Jews) who was made of gold silver, wood and stone; Let but the Saint likest Formalist in England mind the truth of this, and I believe he shall find, that such god are the gods of his heart; let him or them, but well consider, and ponder, but one day to mind seriously the ways and outgoings of their heart▪ and they will find, that a creature of some kind is the god thereof▪ and whatsoever they shall find the heart to be led out to, take it for granted that its god: For our Saviour saith, Where your treasure is, there is your heart; and no man can any way know his own heart, but by its thoughts, inelinations, desires, and intents, &c. which be the effects thereof: And if the creature have the thoughts, cares, fears, loves, and desires, that is its god for sure; and look what god the heart confesseth, and worshippeth, and liveth in, that god shall be the help of man, or else his destroyer. It is no hard matter for men to conform to any kind of kirkefellowship, and in the same to talk of God, and walk in the literal obedience of that form, (●● what Scripture requireth) and yet for all that, deny the God of Truth with their heart; let but the Author of that Discourse look well about him, or rather to within himself, and he need not go far to find atheism and Athests to purpose.  
But where he is speaking os Apostates, I would have him to know, that none can justly be so called, except they have been first made partakers of the Truth, and love of God, and from that have turned away, to love the world; but man cannot be an Apostate, in turning from one form to another; neither if a man turn himself out of all forms, for it is not the falling from forms, that make an Apostate, but a falling from the Truth and love of God, that maketh man an Apostate; and a man cannot fall from, or turn from that he never was possessed of: and if any have been made partakers of the love of God, and yet have turned therefrom, and so become an Apostate; yet such a one must be saved, or else that Author must raze out many Scriptures, or else learn to understand them otherwise, than they be understood amongst Formalists. For they say, Whom God once loveth, he loveth him to the end; and if the Author do not befool his own judgement, and the judgements of his fellows, he cannot gainsay it, but that Apostates must go to Heaven. But I believe the Author must go to some other than himself (and to others than those amongst whom he hath his Fellowship) to seek out Apostates, for I assure him he is none himself, and I believe they are very scarce where he liveth. I much doubt, that neither himself, nor his Fellow-worshippers as yet have been true partakers of Truth, and then it is impossible for him or them, to fall from▪ or turn from the thing they never had▪ so I will clear both the Author and his fellows of the sin of apostasy. But what better are they that believe a lie in stead of Truth, than those who have known the Truth, and yet turned from it.  
Seeing the Author hath taken pains to quote Scriptures, and time to apply these Scriptures, for the aspercing of a people more simple than himself, (or any of his Fellowship) I would wish him to have a care, that he be not like those, that as yet have the beam in their eye, whereby they be blinded in beholding of themselves, and so can quickly condemn others, and yet justify themselves. But I say, Happy is he that is not condemned in the things he alloweth.  
It's true, the Scripture speaketh of such Deceivers as should come, and in the time of the Apostles (began such Deceivers to arise) but after their death, they much more increased, till at last, the truth itself was over-shaddowed; and in all Generations since that time, until these days, the truth, as may be said, hath laid under Clods of Earth; but now, when it beginneth to shut up itself, (and begin to spring) how wonderful mad is the Foxes, (Bears and lions, Wolves and owls, Dogs and Swine) at the very appearance of it; but it mattereth not for all their madness, for a Stone cut out of the mountain, without Hands, shall dash in pieces all the fair Images of human Worship; and a North wind with a Tempest shall arise, and rent asunder the harlot's Robes, for the Lord himself will bring the same to pass; For he hath said, that in the last days, He will pour out his Spirit upon all Flesh, &c. And in the last days, the mountain of the Lord shall be established upon the top of the mountains, &c. When this cometh to pass, as sure it will, then let all blind Priests▪ and good-thinking Formalists look to themselves, for the day of their visitation is at hand.  
But to proceed, I come to the author's words in his Discourse, where he singleth out two sorts of People▪ to be the objects of his applied Scriptures, and especially the one of these be the very subject of his Discourse; and these he calleth: Quakers, which, says he, is either counterfeit, or comes from the power of the devil, &c. If this Author himself, have not undergone the pouring out of the justice of God upon his soul, in such a measute, as hath made all his bones to quake, let him not judge those who have been so dealt withal; for before any soul be truly brought to live in the power of the life of God, he shall undoubtedly pass through the justice of God in such a measure, as shall make both his bones, and all his fair procession quake; and though the Author have not known this by experience; yet I marvel that such a one as he, who cryeth up Scripture so high, as to make it no less than God himseife (as shall be showed afterwards) should be so unacquainted with God's dealing with some of his people in former time; For sure if he had lived in those days, he would have called Moses a Quaker, and that his trembling proceeded from the devil, when the appearance of the Majesty of God (in the terrible giving out of the Law) was manifested to him, Heb. 12. 21. And sure he would have said that Ezekiel was a Quaker, and his trembling was of the devil▪ when he eat his bread with quaking, Ezek. 12. 18. And of Daniel, and those with him, would he have said the same, when the Majesty of God was manifested to to them, Dan. 10. 7. And if this Author had been beside the camp of the Israelites, before the giving out of the Law, he might have seen Quakers great store, Exod. 19 16. And if he had lived in Ezra's time, he might have seen Quakers enough, Ezra 9 4. What would this Author have said, if he had seen Habakkuk tremble at the appearance of the Majesty of God, Hab. 3. 16.  
What doth this Author think of Mary, James, and Salome, who trembled at the rising of Jesus, Mark 16. 8. Or of David, when his Flesh trembled for the fear of God, Psal. 119. 120. And of Foelix, who trembled at the words of Paul, A & s 24. 25. And of Job, who trembled at God's dealing with him, Job. 4. 14. & 21. 6. And is not trembling an evident symptom of the soul's undergoing the wrath of God for sin, as may be seen in Esay 51. 17. 22. Was not Ephraim exalted, when he spoke trembling, Hos. 13. 1. What was Paul, when he was converted to the Truth, Acts 9 6. From what spirit came the jailer's trembling, when he fell at the feet of the Apostles? Is quaking such a strange thing, and of such an evil nature, when the Apostle commanded the People, to work out their Salvation with fear and trembling, Phil. 2. 12. It were too tedious to rehearse all precedents in Scripture which is of like nature, which beareth witness of the truth of quaking: but this Author layeth not to heart what People the Scripture saith should arise in the last time, such as should be false accusers and mockers at the workings of God. But I would have this Author, and all other of his Fellow Formalists, to consider the Word of the Lord spoken by Esay, in the 66. Chapter, for there are you all Pictured out, and spoken to. And so are the poor despised People also, whom you call Quakers; I will not rehearse the words, but wi●● you, and all other accusers and mockers, to read the same, and the Lord give you the true understanding of it; and I wish, that that Author, may be better informed in his judgement concerning the workings of God in his creatures; and I wish him to Pray, that his lies, and the evil thought of his heart may be pardoned.  
Further, this Author saith, That these People are possessed with an aussere devil, because they take no more of the creatures than will serve necessity. And in opposition to them, he is speaking of a People called Raunters, who exceedeth in these things; but as for such, I have nothing to say for what they do, cxcept God let such a People rise, to be a● signs of the pride and rich deckings of the Harlot, in those, and by those▪ who have a form of godliness, and yet live not in the power of God. But as for these whom he calleth Quakers, my spirit is led out to justify them in what they do, as concerning the bringing down their pride of heart, and mortifying the senses; but such work as this, is not tolerable amongst Formalists, who can have the liberty to feed their senses, and uphold their pride, and keep reputation amongst men, and run after profit as greedily as any in the world; nay, is not almost all knavery in the world, masked with a form of Religion in these days. Forms of Religion is the fashion of the times; and now adays Priests, and witty men, and tailors is all hard put to it; the one to invent the finest form, and the other to invent new Fashion of apparel for these Formalists to wear. And when God is pleased to raise up a People of his own accord, to forsake the folly of these things, and to cry out against the evil in these things, O how doth the Harlot in the Formalist, begin to stir herself, and by all means possible, seek to scandalize, or root out such people, as would have her skirts turned over her Face, that her nakedness▪ and naughtiness might appear. But this is no strange thing to me, for it hath always been the fashion of the sons of the bondwoman, to persecute the freeborn Sons; and I make no doubt but if Christ and John Baptist were both in Person among us▪ but that the one would be called a friend of the Publicans, and the other that he had to do with a devil. For wheresoever there is a form of godliness, and the power awanting, these people cannot choose but be the enemies of God, and the greatest opposers of his work, when he Worketh or bringeth any thing to pass, contrary to the order they have limited fo● him.  
The Author in his proceeding, takes it for a strange delution, that these People live above Ordinances, and that they should have a light in them equal to Scripture, and that that light should be the holy Ghost, and that they need not Scripture to be taught by, because the same is fulfilled in them, and what they speak or write, is equal to Scripture: And then bringeth in a saying of Christ's, to admonish People to take heed of such light; the which he applieth as truly, as quaking and trembling comes by the devil: the which is clearly confuted before:  
As to the first of these, viz. That People should be led to live above Ordinances; I would know of the Author what Ordinances he meaneth of; whether the Ordinance of God, or the Ordinances of men; and I would have him to know what an Ordinance is, and for what end Ordinances was ordained; and I would have him to know a difference between an Ordinance of God, and that which is but the Ordinance of men; but I fear he cannot as yet see a difference between them, and therefore maketh a humble jumble of both together. But for the clearing of the same▪ I would have both this Author, and all other of his order, to understand what shall be said concerning Ordinances. As for that which is an Ordinance of God, we have commands for the observing of the same. And one of his chief and greatest Ordinances, is his son Christ, one with himself, Acts 10. 42. and in as much at he would have us obedient to that Ordinance, he hath given out his Command, To love the Lord our God with all our heart, &c. and believe in his son Jesus Christ whom he hath sent. Now the fulfilling of these commands in being obedient to that Ordinance, it is out of the compass of the power of every man; and therefore God in stooping to the weakness of men▪ hath given out other inferior Ordinances, as Rules for men while they are in their weakness; and those Ordinances are within the power of the creature man, to be observed; as Reading, Hearing, Praying, baptising, Breaking of Bread, &c. Yet in these inferior Ordinances, I would have men to be so wise, as to understand the ground, and intent; or the cause, and effect of these Ordinances. It will be found, that sin is the cause or ground of all Laws, or Ordinances; For the Law was added because of transgression, Gal. 3. 19 And the Law is made for the ungodly. 1. Tim. 1. 9 And God's intent in giving out Laws and Ordinances, is, to be as a Line or Rule, until the effect be brought to pass, viz. that a man be brought into that condition (by walking by these Rules) of the knowledge of himself, and his own weakness, and the weakness of all those Laws and Ordinances, that so the soul may be made ●it to close with that which is the chief Ordinance of all; and the soul once being truly brought to live under obedience of the chief Ordinance, all those inferior Ordinances is of little use: For there is a time for every thing; a time to Plant, and a time to pluck up that which was Planted For the Law was added because of transgressions; so is all Ordinances: But the Law maketh nothing perfect, Heb. 7. 29. no more doth the inferior Ordinances. But when the Promised Seed is come, the Law hath no more jurisdiction over man; and when that which is perfect is come, then that which is imperfect is done away; The Law and Ordinances are not perfect, but imperfect; and yet not imperfect, but perfect: But mark well what I say in defining myself, for the Law, or any of God's Ordinances, hath a perfection in them; but their perfection tends to death, by reason of the sin that is in us; and the greatest perfection that is in any Law or Ordinance, is but to bring man to be perfectly made senceable of the sin and selfness that is in him. And when man is brought thus far, Laws and Ordinances is but of little use, for further man cannot be brought by them, and so their perfection is at an end; and what soul soever findeth not this to be true in observing of Ordinances, may take it for granted, that he hath not been faithful in walking close by the rule of the Ordinances; or otherwise, the angel of darkness hath played that soul a trick of which it is little capable, and so raiseth some certain sweetness in the soul out of the walking in these Ordinances; and the false fiend maketh the soul to believe that to be in comes of Christ, when it is nothing else but a life raised out of that whose nature is always to produce death; and when the false fiend hath got power to work this work, no marvel if such souls cry up Ordinances so fast, and cry down any appearance of God in others who are let see, and led out, from such delusions: but I let such pass with the saying of the Prophet, Thou hast wearied thyself in the greatness of thy ways, yet saidst thou not, there is no hope; thou hast found the life of thine hands, and therefore thou art not grieved, isaiah 57 10.  
In every soul (which is rightly carried on into that which is the chief good) it will be truly made appear, that the perfection of Laws and Ordinances is fulfilled in bringing it into a perfect death: and the imperfection of Laws and Ordinances will appear, in that they cannot restore the pure life to the soul; but that proceedeth from another fountain, viz. the chief Ordinance; and when that which is chief and supreme, is come, that which is inferior is out of date with that soul, and so it is made to live in that which is chief, above that which is inferior; for these inferior Ordinances are but children's Tutors in their minority, until the time appointed of the Father; though Children may sometimes, for want of knowledge, be led out to love their tutors better than their Father; yea, and think both their Fathers, and all other enemies that would seem to separate them, and their Tutors▪ though it were to carry them to live in the bosom of thei● natural Fathers; but these are but the foolish thoughts of Children, and the Apostle was such a one at sometime himself; but when he grew up to be a man, he put away childish things; meaning, whatsoever was inferior to the living, in that which was the chief Ordinance, even the love of God in Christ, or Christ made truly known to his soul; and was the Apostle condemned for saying so, or dare any judge, or question his light that led him into that condition, or who dare say that he was in an error, when he counted all his religious walking by the rules as dung and dross? Phil. 3. or who dare say that he was guided by a false light, when he counted Ordinances, but as shadows, and reproved the people for being subject to such things? Col. 2. 20. But you may say, That these was Ordinances Instituted in the time of the Law, but now we live under Gospel-Ordinances, and therefore none may live above them. To which I say, The Ordinances under the Law had their time, and pointed out that which was the end, viz. Christ appearing in the Flesh, and there they ended: and the Ordinances under the Gospel hath their time, and their end also; and that is, when Christ appeareth in the spirits of men, for he is the end of all Ordinances whatsoever, to them who live in him, and he in them.  
But you may say, That believers in the Primitive time, made use of Gospel-Ordinances, whose Example it behooveth all men to follow. To which I say, it was meet they should do so, at sometime especially, when they were in their minority in believing▪ and so for all young Christians: For as I said before, there is a time for every thing; but even in the Primitive time there was degrees of Christians; some Children, some young men, some old-men, or Fathers; and it was the wisdom of the Apostle, to frame his discourse and behaviour to every one's condition, and to feed Children with children's meat, and to give to the stronger such as was suitable for them. And while the People was so contending about Orders and Ordinances, the Apostle judged them but as carnal, and was but to be fed with children's meat▪ 1 Cor. 3. 1. 2. 3. and while they were to be fed with such food, they were not in a capacity of living of any other thing; and such were these, who could not see beyond the Ordinances; which was but the first Principals of Religion, Heb. 5. 12. And who dare say that the Apostle was led with a false light, when he seemed to slight Gospel-Ordinances, and leave them, as low things (being but as the Alphabet of Christians) and so reach out to higher, even to that which is the substance of all things, wherein perfection was to be attained? Phil. 3. 13. 15. for though the Apostle had to do with Children in his time; yet he had to do with men, who was more excellent, and was not in bondage to weak and beggarly rudyments, nor lived upon shadows, nor was fed with children's meat of Ordinances, or busying themselves with the Principles of Religion; but was men of full age, who through the great mortification and self-denial, was brought to understand what was good, and what was evil, and would not take things for good because they seemed to be so, Heb. 5. 13. And amongst such, the Apostle could be understood, when he spoke of the mystery of the wisdom of God, 1 Corinthians 2. 6. and these were of like spirit with him, led out, and beyond, or above Ordinances, Laws, and inferior Rules, and aimed at nothing, but the price of the high calling, and the attaining to the Resurrection of the Dead; and to him there was but one Rule to walk by, and that was the Rule of the cross of Christ, by which the world became Crucified to him, and he to it; and those that were perfect, and aimed at perfection, was to walk by the same Rule, Phil. 3. 15. But now perfection is cried down, and a man may almost as well speak blasphemy, as speak of perfection, and any rule or ordinance is highly esteemed, bu● the chief Ordinance, and the rule and imitation of that Ordinance, viz. the cross of Christ: Nay, the very appearance of this, scareth all men in a form, or out of a form; For this rule of the cross is that which will try all hypocrites in the world, for they are not able to abide it, for it destroyeth all fair seeming holiness, and all worldly mindedness, and all pleasure, praise and reputation; and therefore no marvel if there be so few who dare take up that cross, and walk by that Rule; and that those who have closed with it, should be the reproach of all men. The Apostle himself was not a little troubled with Professors, who was the very Enemies of the cross of Christ, and with weeping tears told his beloved Hearers that sad story; but if he were alive in these days, he might have weeping enough, for such Professors, as are the enemies of the cross of Christ, whose God is their belly, who glory in that which should be their shame. who mind earthly things, Phil. 3. 17. And I make no doubt if the Apostle Paul, and those to whom he spoke the Mystery of the wisdom of God unto, were amongst us, but that these Professors who pretend ordinances so much (and yet in these ordinances the very Enemies of the cross) would call them deluded men, and carried away by a false light. But I hope the Author will know hereafter, what it is to live under ordinances, and what life that is that is led above ordinances.  
But I am somewhat afraid, that the Author is somewhat mistaken about the ordinances of God; and that he taketh the ordinances of men, for the ordinances of God: but at present I will not stand upon defining every ordinance, whether it be of God or Man, but one only, and by that let him and all other judge the rest: I doubt he takes the Priests of these times for God's Ministers▪ and so may call them an ordinance of God; nay, and amongst Fools, they are accounted one of the chief ordinances, and so they call themselves; but if the Author thinks so, he is mistaken, and so are all other that take them so, for they are none of the ordinances of God, for he never sent them neither have they any Commission from him; but they are an ordinance of men, and by men were they sent out, and of men have they learned their ministry, and of men they have their Commission, and for gain it is they seek, and for prosit it is they Preach, and run as greedily after it, as the hungry dog doth after his prey; and if hire were but taken away from them, all the world might see who ordained them; and these have been the greatest enemies of the cross of Christ in all the world, and by them hath the eyes of men been blinded from the true beholding of the Truth; but let but the Free born sons have patience a while, and they shall see that brought to pass, which all the Preaching, Praying Consultations and Petitions of all the Priests in England shall not be able to turn away; their fear is upon them already, and their fall is not far off, for God hath born fourteen hundred years with them, but his patience is well-nigh at a period▪ their guilt beginneth to stir, and their fear is such that they think every bush is a boggle, this is truly apparent amongst them, ●or the very name of these simple despised people, called Quakers, doth scare them, and make them run together as so many Wolves, which is scared by the bark of a dog; and all their Consultations is, how to get these poor people destroyed for their heart tells them▪ if these increase, their Kingdom will be destroyed: but of that no more at present.  
The Author of that Discourse, taketh it in high disdain, that these people should say, they have a light in them equal to Scripture, and that that light should be the holy Ghost, and so need not Scripture, because the same is fulfilled in them, &c. If this Author had but taken good notice of the Scripture, he need not have slighted these sayings; for in saying so, they do not vary from the truth of God declared in Scripture, nor from the promise of Christ made out to those that are his followers▪ as may plainly appear in these sayings, When the spirit of truth is come, he will guide you into all truth, &c. John 16. 13. and further, his promise was, that when he was departed, He would send the Comforter▪ even the spirit of truth, which proceeded from the Father, which should testify of him, John 15. 26. And moreover, our Saviour saith again, When the Comforter▪ which is the holy Ghost is come, whom the Father will send in my name; he shall teach you all truth, and bring all things to your remembrance, &c. John 14. 26. I hope the Author will not deny the truth of these Scriptures; and if these promises be fulfilled in any man▪ what need hath such of Scripture reaching without them, when they have received the same spirit within them, by which all true Scripture was written: and how much is the words, proceeding from that spirit, inferior to Scripture, except the holy Ghost have changed its nature, and be not what it was formerly; for it is not time and persons that make men's words differ, or not be in equality to the word in Scripture, but the spirit from whence they flow? And doth not all ordinances point out, or lead to that very end, that God and Man should be united in one spirit, that he that sanctifieth, and they who are sanctified, may be one? And if any soul be so made one with God, who dare deny but all true Scripture is fulfilled in them, and that such souls have no need of any to teach them, because that anointing which they have received▪ is able to teach them all things, 1 John 2. 27. But I say no more to that, because the truth of what they say herein is so largely amplified in Scripture, except it be to poor blind iddeots, whose envy against others, have shut their eyes from seeing, and their hearts from understanding the Truth of Scripture.  
The Author of that Discourse, proceedeth still in questioning the light which is in these people; and amongst the rest of his scandals east upon them, would make people believe, that these people deny the Scriptures, the which is a most false aspersion; for there is not a people in England that is more conformable to the very outward requiring of Scripture, than these people, and that light within them doth lead them, and causeth them to act according to what the Scripture requireth in the practical part thereof in their obedience, to which their very outward practice doth condemn all men in the Land, both religious and irreligious; for they follow the words of our Saviour, where he saith, Take no thought for to morrow: And having Food and raiment, therewith be content, &c. Mat. 6. 26. 27. And in mortifying their senses and Members, they follow the command of the Apostle, to divers of the people he taught, which Rule he followed himself, 1 Cor. 9 27. and yet this Author saith, They are possessed with an austere devil, and denies Scripture for so doing; but let but a wise man judge, whether those who pretend Scripture, and talk of Scripture; or those that practice Scripture, deny it most; for every one that cryeth up Scripture with their Tongue, are not those that confess Scripture; but those are they that truly confess it, that in their practice is conformable to it: for every one shall not enter into Heaven for talking of Scripture, and making discourses of God out of Scripture. nor that sayeth Lord, Lord; but they that do the Will of the Father.  
But it is no marvel to me if these people be so cried out against with all people, for their very outward life is a witness against all sorts, both Formalists, and others; For there is no difference between the Formalists, and men who are not conformed, for both are alike for pride and sensuality, and for the love of the world, and for reputation amongst men, all of them having hearts alike, in the worship of the god of the World; only the Formalists differ from the other in their head, by which they are carried beyond the other into a fair seeming form, in which they worship God according to their good-thinking; but yet their form will admit their hearts to worship the gods of the Heathen; I may speak it with sadness of heart, seeing the truth hereof so clearly, and cannot deny, but all Formalists and unconformed▪ are but horns springing out of the same head of the Beast which John saw in his Revelation.  
Further, the light that is in these people, is not at all contrary to what the Scripture holdeth out in the Mystery, but the same being truly fulfilled in them they are made able to witness the truth in the Scripture, and no other way can any soul be a true witness of the truth of Scripture, but by having the same truly fulfilled in them; for all other are but false witnesses, and speaketh but of it from what they have heard or received from others; and these people is made able by the light which is in them, to witness the truth of the love of God made known to their souls, and of other of God's dealing with them, and will not vary from Scripture, but own it, and take it to witness the truth of what they do declare to others. And I am sure, that many of the Priests in England can witness the truth of what I say, if their malice would but let them; for the time hath been (and not long since) that some of the Priests made trial of them, thinking to confute them, and make them appear as erroneous; but it proved the contrary way: for not long had they dissoursed with them, but the Priests was strucken dumb before them, and had not a word to say, but was forced to fly, like beaten cocks; in so much that the very vulgar people, shouted at the beaten Priests; and some did aver, that they conceived, that no fewer than an hundred souls was convinced of the truth at that time: And yet these beaten Priests deviseth all ways possible, to root out these people; but they are but like the people, with whom Steven conversed, who was not able to resist the spirit he spoke from, yet they stoned him to death, Acts 7. ●7. &c.  
The Author of that Discourse, proceedeth about the exaltation of Scripture, and says, whatsoever is essential to God, the same is appropriated to Scripture: the which saying, if well considered, is no less than blasphemy; Whether was it God, or the Scripture, that Created the World, and all other things? Or whether was it Scripture, or Christ, that suffered for the sin of man? or whether is it Scripture, or Christ, that reconcileth God to man? or whether is it Scripture, or God, that maketh the wind blow where it listeth, and the rain to fall in its appointed season? &c. If that be true which he saith, why is not every one sanctified, and made holy, that Heareth or Readeth Scripture? Alas, when men have no other light, but the light of reason, to bear witness to the truth of Scripture, what soul mistakes do they light on in meddling with Scripture; for as some being led by their wild wandering wit, make less of the Scripture than it is; so this Author is carried by that light, to make more of the Scripture than it is; and to make good what he affirmeth, he quoteth Gal. 3. 8. where the Apostle is speaking of things in the days of Abraham, which was before any Scripture was Written; and because the Apostle says, The Scripture foreseei●g such things; therefore it is like God, who forseeth all things. But I would have the Author, and all others, to understand themselves better, and then they shall understand Scripture better. I would know of the Author, what Scripture it was that the Apostle meaneth of, when the Scripture which we have at this day, was not written many a year after the time of Abraham: but if the Author cannot tell, I will declare to him what Scripture that was; The Word Scripture is twofold, and to be understood in a twofold sense; the one essential, the other Declarative: Now the Scripture Declarative, is written in Paper by men, and had a time for its beginning, and so there is a time for it to end; but the Scripture essential, hath its being in itself, and is eternal, and shall have no end; and this scripture is the true essential Word of God, or his son Christ, by whom all things were Created; and this Word was in the beginning, and this Word was God, and nothing was made or brought to pass, but by this Word, John 1. 1. 2. and this Word was the wisdom of God by which he spoke, and acted, and forseeth things to come: and it was this Word, or Scripture that foresaw, by which God foretold Abraham things to come; and this Word, or Scripture, and God, is all one. And the Apostle who knew the truth hereof▪ divers times useth the Word Scripture; for the Word God, when he is speaking of God's foreseeing, speaking, or acting, as may plainly appear, where he saith, The Scripture hath concluded all under unbelief, Gal. 3. 22. the which act, the Scripture Declarative never could do; but the Scripture or Word essential, which is God: the truth of which is cleared by the same Apostle, speaking of the same subject, where he saith, That God had concluded all under unbelief, &c. Rom. 11. 32. And further, in speaking of what the Scripture said to Pharaoh, Even for this purpose have I raised thee up, etc, Rom. 9 17. which saying was not spoken to Pharaoh, nor which work was wrought upon him, by the Scripture Declarative; but by the Scripture, or Word essential, which was God himself, as may be seen in Exodus, 9 16. where it was plainly held out, that it was God that spoke these words, and wrought that work▪ upon Pharaoh.  
Now I would have that Author, and all other, to understand the true distinction between the Scripture, or Word essential, and the Scripture or word Declarative; for if they do not, it is possible they will add to the one, and diminish the other; and than let them take heed of the curse that John speaketh of, at the end of the Revelation.  
But the Author goeth on in his Discourse in his blindness▪ and all along attributeth that to the word Declarative, which is the proper work of the word essential; and so brings to prove, what he ●aies the saying of the Apostle, in Heb. 4. 12. where it is said, The Word of God is quick and powerful, and sharper than any two edged Sword, &c. the which he falsely applieth to the Scripture Declarative, which in itself is as dead as a stone, except the essential word first move in the heart of man; otherwise how is it, that all men's thoughts and intents is not discovered by Hearing, or Reading it? but what the Apostle speaketh there, is the very work of the essential word, or God himself, as the following verse of the same Chapter will truly witness, where the Apostle doth more illustrate and lay open the property of the essential word, and saith, Neither is there any creature that is not manifested in his sight, but all things are naked, and laid open before the eyes of him with whom we have to do. And doth not God plainly declare by the Prophet, That it is he himself that searcheth the heart, and trieth the reins, Jer. 17. 9 10. O what blindness is amongst men (yea amongst Professors also) that they cannot see, nor be made believe what is the word of God, but in their blindness, taketh the Scripture Declarative, for the word of God▪ for which they have neither example, nor command in that Scripture they do so much idolise, but only as they have received that word by Tradition from their forefathers, who was blinded in their understanding, and could not know any other word of God, and so gave that name to the Scriptures, because they were not acquainted with the essential word within them, therefore their wit carried them to Scripture without them; and finding some saying in it which suited with their reason as such sayings as these▪ They spoke the Word of God with boldness, Acts 4 31. But the Word of God grew and multiplied, Acts 12. 24. Not handling the Word of God deceitfully, Rom. 4. 2. Take the Word of God, which is the Sword of the Spirit, Ephes. 6. 17. It is sanctified by the Word of God and Prayer, 1 Tim. 4. 5. and divers other speaking in Scripture to that purpose, which all of them is the proper effects of the eternal Word the son of God, the which but few of our wise, learned rabbis have known; and therefore have they understood, that these sayings which held out the property of the eternal, with its effects, to be the property of the Scripture and its effects. But when our Saviour (who was the Word itself) had occasion to use Scripture, he gave no such title to Scripture, but said, It is Written in such a book; or Is it not Written in your Law, John 10. 34. And when the Apostles had occasion to speak out of the Scripture, did they not follow the same rules. And when the Apostle Peter would pronounce the Scripture by another name, he calleth it, A sure Word of prophecy. But this epithet, the Word of God, was not at all given to it, until the eternal Word was hid, and man wanted the life, and power thereof, within him; and than his wit found the Word of God without him; and to these days our wise rabbis understand it so▪ and makes fools believe that what they say is true; and under this pretence, they take to themselves the name of the Ministers of God, and that which they Preach is the Word of God; when as they know not what the word of God is, but what they gather out of the Scriptures, which is nothing else but a Declaration of the word of God without a man; but as for that which is the Word itself (the which should live in them, and they in it, and what that word spoke in them, to declare to others) alas, they know not what it meaneth, but busyeth themselves to persecute and scandalize these, in whom the essential word liveth, and they in it: And that Author being of the Disciples of thief rabbis, doth play his part on their side, and in his Discourse runs himself stone blind about advancing Ordinances, and Scripture, to that end, for which they were never intended; but if the blind lead the blind, they had best take heed of ditches. It would be too tedious, and draw out too long a Volume to answer that Author in every particular of his blind Discourse, therefore I will pass by many things, the which if time would have permitted, I would have answered in order; but what I have said already, though in brief, will satisfy the wise; and for the foolish, there is too much said already, for beat him in a mortar, and his folly will not depart from him: But before I conclude, I cannot choose but take notice of somewhat more he says concerning these People called Quakers; where he telling of coming to these People in the power and evidence of God's Word, and tells them of admiring Christ, holy walking with God▪ subjection to Ordinances, baptism, Kirkefellowship▪ &c. an they will tell you, (or as he saith) that unclean spirit in them, will cry out, and witness against you, that you be but yet in the spirit of the world, and under the power of carnal reason, &c. It's true, they will do so to some people, and wise men cannot but admire to see such a spirit of discerning in many of these people, for an hypocrite can hardly beguile them, though he may come with never so fair pretences to try them; and let an hyhocrite arm himself as strongly with the Scripture (and his worship of God in Ordinances) as possibly he can, and that light, or eternal word in them, will find them out, and discover these to the very bottom: And I know for a truth, that no hypocrite is able to stand before them; and I believe an hypocrite that once hath had discourse with them, dare not appear before them the second time; and indeed, they may the easilier discern an hypocrite, when they themselves are delivered from that great evil, the which no doubt but many of them had in them, while they were in their pretended close walking with God, and in their admirings of a Christ without them, and hidebound under a fair seeming form; and the truth is, while men live in such a condition, they are not able to see how the Harlot is decked in them.  
And this Author seemeth to take it for a strange (and delusive) saying, That the people should say, that they pray always; and that they have the baptism of Fire▪ and that they eat the Flesh and Blood of Christ continually, &c. Indeed I do not marvel at the Author for thinking so for I believe he little knoweth, or is acquainted with the mystery of these things, for I doubt he is too busy about these things without him, so that he is but little acquainted with the mystery of these things within him: But at one thing I marvel in the Author, that he worshipping and idolising the Scripture so much, and yet should be unacquainted with what is written in it; or otherwise why is it, that the Scripture that he maketh no less than God should not reveal the truth of these sayings to him; for if he do but remember the Scripture, it commands us to Pray always; but no command in it for set times, and set forms of Prayer. And for the baptism with Fire, it was the Promise of Christ, and was foretold by John Baptist, Mat. 3. 11. And for eating and drinking the Body and Blood of Christ continually, that soul that doth not so, is in the captivity of death, and hath no life in it; and there is no abiding or living in the word of God or Christ, but by eating his Flesh and drinking his Blood after that manner; for he that eateth his Flesh, and drinketh his Blood in this manner, abideth in Christ, and Christ in him, John 6. 56. It is not the outward act of baptism, or the Bread and Wine, eating and drinking, that makes a Christian, or bringeth the soul to live in Christ, and Christ in it: no, no, these are typpicall things under this dispensation in which we live; and they hold it out in the mystery, the dying with Christ, and the living with Christ: For as in the time of the Law, there was several Ceremonies which pointed at the appearing of Christ in the Flesh; so when he was in the Flesh, he left types of another nature, and these pointed at Christ's appearing in spirit; and as the types under the Law ended when Christ appeared in the Flesh; so the types under the Gospel end, when Christ appeareth in the spirit. But none will believe the great Mystery herein, but such as have found the same truly fulfilled in them; and yet those who have attained this Mystery, and speaketh thereof to the world, or to the out▪ side religious, shall be accounted no less than Blasphemers because this crosseth their human wisdom, by which they understand God and his way; and many of those people is able to make good the truth of this Mystery in them, and witness the same by Scripture to; yea▪ and some of them will witness the same by signs and wonders to, if they be put to it: And yet this Author doth falsely accuse these people, saying. That they can give no Scripture account for what they hold out; and doth falsely say, That they deny Scripture, when no people in the world doth answer the Scripture (in its requiring) more than they. Other false accusations I omit, because time will not give way to answer them; for as he saith, The marry absurd, ridiculous practices of these fantastics (as he calls them) would be too much to relate; so I say, to answer all his false accusations, would be too tedious.  
But as he goes on in his discourse, he lighteth on a great hole in their coat, as he thinketh, viz. That they will not put off their Hats to any, no not to a Magistrate; and where doth this Author find in Scripture any command for so doing; but if he mind Scripture well, he shall find something to the contrary▪ and that was a command of our Saviours; who bade his Disciples, That they should salute no man by the way, Luke 10. 4. and for a Magistrate, or other men in Authority, what are they more than other men; for if they would but well consider the original root of Authority, they shall find, that they have no just cause to look for more respect than other men; for if sin had not been brought out in the world, one man had not ruled over another: And the Scripture saith, the devil brought sin into the world, and sin brought out laws, and laws brought out Authority; but as for Magistrates, and men in Authority that are good men, these look but for little honour of men, though there be an honour that is due to such; but that honour consisteth not in putting off Hats to them, for if it had, the Scripture would have commanded such honour in some place of it.  
Likewise that Author findeth other great defects amongst these people, because they will not call men rabbis and Sirs, and because they speak and write men Thou and Thee.  
I would know of the Author if he find any command in Scripture for such Names, or to give such epithets to men; Nay, is not the command of Scripture quite contrary; For when our Saviour said, Call no man Father upon Earth, how can a man justly call another Master or Sir? What man, but Heathen or fools; dare take that name to him, seeing Christ gave in charge to his Disciples, that they should not take the name Master upon them, Mat. 23. 8. And what grounds or reasons can that Author show, that men should be called ye and You, seeing all examples in Scripture, New and Old, calleth men by the name Thou and Thee; yea, if he were never so great a one; and if the word You or ye be any honour, or respect, why will not that Author, and others, let God have that honour and respect also? Nay, are not all these traditional compliments crept in amongst men in the time of darkness? and how is the hearts of fools glued to these Traditions? yea, the very examples and commands in Scripture, is made void by vain Traditions; and yet these men who leave Traditions, and follow the example and command in Scripture, how are they mocked and scandalised for it▪ and as this Author doth falsely accuse them, that they walk not according to Scripture; but may not even a very idiot be judge, whether they, or the Author and his fellows be the greater deniers of Scriptures: Nay, it is too plainly apparent, that the Author and his fellows are the deniers of Scripture, though they pretend or▪ cry Scripture, Scripture, Scripture, but they will own no more in Scripture, then will suit and serve to please their good-thinking, to patch up a form of Worship to their God, under which they may hide all their pride, and hypocrisy, and covetous practices; but where the example and command in Scripture is against these things, how little do they heed it: O how well is Scripture liked, and how swiftly is the worship carried on, when it suits with sense and reason! but, O how harsh is Scripture, and the worship of spirit in the way of bearing the cross, of self-denial: nay, away with that Scripture and Worship, that will part a man and his self, for that, for sure, shall have the name of madness, and delusion,  
The Author is judging these people, That they think the observing of these things, is a great Badge of their Profession; but let 〈◊〉 thoughts be what they will of these things▪ yet I will plainly tell that Author, or any other of his fellows, that to be brought to the profession of such things, will be found an hundred times more harder work, then to be brought into Brother▪ hood, or kirkefellowship, or to perform all holy duties (so called) in the same Fellowship; for in Brother▪ hood and kirkefellowship, and in the performing of all holy duties (so called) included therein, a man may keep his honour, praise, pride, and reputation amongst men; but the profession of the other will kill these; and therefore no marvel if forms have so many favourites, and the other so few friends.  
Another thing I observe in the author's Discourse is, where he is saying, That some of these people, through God's mercy, have been reduced, and turned again into Church-Communion, who have confessed, while they were in that way, they had no sense of God, &c. I would have the Author, and others, to know the truth of that, viz▪ That those that joineth with these people, with an hypocrites heart, cannot long continue in their way; for there they find but little to please their pride, or sensuality, or their wit and reason; and God doth justly answer those, in not showing his countenance to an hypocritical heart; and when such hypocrites can find nothing amongst them that will please pride, and sensuality, then do they start back from them, for they know well enough where to be entertained, and get liberty for their senses, and keep up their pride, &c. And where they may warm themselves at the fire of their own kindling, and walk in the light of these sparks, and have these to be called in▪ comes of Christ into the soul, and where they may be canonised with the name Saint, &c. may not the Author hereby see the great blindness of himself, and the rest of his formal fellows, that an hypocrite falling from these people, should amongst them be accounted a Saint; for the truth is, forms and Church-fellowship, is the very refuge of hypocrites; but amongst the other, an hypocrite cannot long continue. It cannot be denied, but at this day there is hypocrites amongst them; but time will discover them, and they will fall off from amongst them; but it maketh no matter, for those that fall off will help to make Church-fellowship up well enough.  
That Author proceedeth on in his Discourse, with an Advertisement to his fellows to bless God for their fair Form and holy performances; I make no doubt, but it would have pleased him well, if his fellows had met together upon his Advertisement, for two hours, and praised God for the goodness of their fair form, much like the people, who cried for two hours together, Great art thou O Diana of the Ephesians. The Author containing still his spirit of scandal and railing, calleth these people owls, and says, they dare not appear where Church-fellowship is; the which the very Priests and people in their naturals will confute; for they have appeared in open Congregations, and have confuted, and confounded the Priests in Preaching untruths to the people; for which doing, it is not unknown, that they have undergone long and tedious Imprisonments. Yea, these people dare appear, and hath appeared in public Market Places, to declare against the sins of the people in these times; for which doing, some of them have put their life in danger. And for other Church-fellowship, viz. the Congregaeed way, I I know not how one should devise to come to have the opportunity to appear amongst them, they keep so secret; except a man have got on the hypocrites habit, and make a friend of some of their Order to be admitted to appear amongst them.  
He likewise says, they are bred in dark places; what these dark places is he meaneth of, I cannot tell, except he meaneth in some place of the Land which is Hills or Dales, remote from the body of the Land, where oft times the worst of the Priests of Baal hath their habitations, and where Church-fellowship is not in fashion; If these be the dark places he meaneth of, I would have him to know, it is no hard thing for God to raise up light in darkness, and to make more of his goodness and truth appear to some in such places, than to those who live in Cities, great towns, and Corporations, where ofttimes, the great, or chief Priests of Baal, have their Places, because of fat Benefits, and have the good-thinking policy of making Congregations: But I would have the Author to remember, that when Christ appeared in the Flesh, that his natural Parents, and the most upright People, lived the farthest off the Priests, and the Temple, and lived not in Cities and Corporations, or in the body of the country, but in the mountains and Hilly part of the country, and in little by-Places and Villages.  
The Author runs on still in his censorious scandals, and says, These people have been either slighters of Ordinances, or slight under them; great Duty-mungers, yet wanted the spirit of their Duties, &c. It's true, a man may live under Ordinances and be slight, and too loose under them; but I warrant that soul for leaving the Ordinances, and such slight duties, for taking up that which is an hundred times of more weight in the performing: And for slighting of Ordinances, I know, when the spirit of judgement is come, which reproveth man of sin, righteousness and Judgement (under which man is made truly to know himself) it will make that soul truly to know the weakness of Ordinances, and outward forms, and what Knavery lay in his heart hid under these; and of how little help there is for him in these Ordinanee and Duties; and when man is truly brought to know this, I believe he will but stay himself a little upon Ordinances and Duties, for there is no other work for him to go about; and little will that soul care for the reproachful speeches of Formalists.  
This Author is speaking of wanting the spirit of Duty, I would he were so wise as to know what spirit it is that is most frequent in duty, and I believe he should perceive it to be a devil, hiding himself under the habit of an angel, who can cunningly bring Promises to remembrance, and hath power to raise false joy in the soul, out of these Promises; and he can make fools believe, these be the in▪ comes of Christ into the soul, and the souls leading out to Christ in the Promises; and if any under Ordinanee and Duty once, be possessed with this spirit, it is hard for any to make them believe otherwise; and these I believe will not be slothful in Duty, or slight Ordinances, because of such good feeding, as they imagine they get thereby; for their Urim and their Thummim▪ answers them as they would have it. I will meddle no more at present with answering the rest of his scandals, but leave the thing to God, who I hope in his time will clear his own truth, and make it to flourish in despite of all opposers. Yet one thing I commend in that Author, viz. That he wishes his fellows, to work out their salvation with fear and trembling; If he have understood the truth of that saying, I know he cannot but confess, that he hath wished all his fellows to become Quakers, for no People in the Land hath had that saying more fully fulfilled in them, than these People, whom all Formalists, and almost all People else, despise: But let the Author, and all others, take it for granted, that they shall see the time, that they shall be made to tremble and quake, and that they shall not evade it, though at present they bless themselves from such a thing; and then fair forms, and fine apparel, and holy duty (so called) riches, praise, and reputation, sensuality, pleasures, &c. shall but little prevail, but be dashed in pieces, and the men who is found alive in these things; but happy is that soul that is made truly acquainted with the evil that is in himself, and who hath taken up the cross of Christ, and followeth after him in the daily denying and forsaking himself; and who ever thou art that doth that, I wish the God, even the God of Gods, to be with thee in thy work, that thou mayest be strengthened both inward and outward, until thyself be Crucified, and made dead upon that Cro se, so that thy soul may attain to the perfection of the Resurrection of the Dead.  
July the 16. 1653. Geo: Baiteman.  
FINIS.