ARROWS AGAINST BABYLON. OR Certain Queries serving to a clear Discovery of the Mystery of Iniquity. Whereunto are added Endeavours for Reformation in Saints apparel. With some Queries for the people called Quakers.  
By JOHN PENDARVES a well wisher to Zion.  
Put yourselves in array against Babylon round about, shoot at her, spare no arrows, etc. Jerem. 50.14. v.  
Flee out of the midst of Babylon, and deliver every man his soul, be not cut off in her iniquity; for this is the time of the Lords vengeance, he will render unto her recompense, Jere. 51.6. v.  
And I heard another voice from heaven, saying, Come out of her my people, that yet partake not of her sins, and that ye receive not of her plagues, Rev. 18.41 v.  
O Daughter of Babylon, who art to be destroyed, happy shall he be that rewardeth thee, as thou hast served us. Psal. 137.8. v.  
LONDON; Printed by M. S. for Livewell Chapman, at the Crown in Popes-head-Alley. 1656.   

The Epistle Dedicatory. To the precious Sons of Zion, who mind the work of their generation; and to all the faithful, and beloved Servants of God, small and great.  
THe fall of Babylon being decreed in Heaven, and declared on Earth, and the time said to be near at hand 
a This is one of the things of which John saith, They must shortly come to pass, Rev: 1.1.8. , so many hundred years ago, as have past since the revelation was given to John 
b Much nearer now. ; Why should it be thought beside the work of this day, to seek her down-fall? and to cry aloud unto God's people to come out of her? Hath not God, and man of late years, appeared against her oppressing powers, spiritual, and civil, in these Nations? Her main Pillars, the Archbishops, Bishops, etc. with their grand supporter, where are they? Did not the sure word of Prophecy against Babylon, take hold of them? since those Pillars have been removed, hath not that unhappy building, been as a falling house, out of which many thousands of God's people have hasted forth? the Lord going before them by many wonderful, signal providences, opening a wide door unto them. If the remnant of old, who preferred Jerusalem above their chief joy (which holds forth a true Character of Zions lovers) were so bold in her behalf, to tell the daughter of Babylon to her face, Thou art to be destroyed, calling them happy who should be the Instruments to reward her cruelties to God's people, Psal. 137. If they speak thus, whilst yet remaining captives, let it not seem strange, if we, who are in so great a measure delivered, do in the same spirit of faith, declare openly the approaching fall of the daughter of mystical Babylon; which (that we may not shoot at rovers) I have in the ensuing Queries laboured to discover, the mother, and her daughter, the mark at which those arrows are shot. The mother being more notorious for her bloody persecutions, and filthy abominations, may soon be discovered; her daughter, having put on a new dress, appears fresh coloured, and well-liking, and hath her lovers amongst great, if not good men. They who drink of her wine, and eat of her dainties, praise her beauty, as she is now reform. She hath (it seems) painted her face with more art, and better success, than jezebel, or else some have had less zeal than Jehu, who having no great power on his side, yet commanded (that) painted Jezebel to be thrown down. With this Jezebel the daughter of Babylon, men formerly of great note for zeal, and piety, (preferring peace before purity 
c The wisdom that is from above prefers purity before peace, Jam: 3.17. Its first pure, then peaceable; the wisdom from beneath is quite contrary, opposing truth under a pretence of peace: in that true wisdom, they who have acted of old, and of late, are accounted troublers of Israel. ) become confederate to oppose a thorough reformation, who seem well content with the old garment, some new pieces put to it, which (as our Saviour saith) makes the rent worse; they cannot bear to have the axe laid at the root. How do many in our days, like Herod, hear good men gladly, till their lusts and wills be crossed? their hearts cleave to some worldly interest, which, (being as the right eye) they will not part with. Such can take Law and Covenant in their mouth, pray and preach well, with much excellency of speech, but their spirits may be discerned by this one thing, They like not to reform, or to be reform, with a thorough reformation, which is the only right reformation according to the word of God; to which our solemn Covenant binds us, as also (with subordination thereunto) to the example of the best reformed Churches; which are such undoubtedly, as stand at greatest distance from Antichristian pollutions. Is the Religion of this Nation so reform? if not, why do they not press forward? Nay, do not many sit down, and take up their rest, as if they had attained, and as if the work were perfected? Hath mystical Babylon been razed to the foundation thereof? If not, ought not that remnant of God's people, who retain their first zeal against Babylon to proceed to pray against her, as the remnant of the faithful of old against the Children of Edom 
d Is it not the duty of Gods elect to cry day and night for vengeance upon Babylon, see Luk. 18.1.7. and 8 verses. , Psal. 137.7. Remember, O Lord, the Children of Edom, in the day of Jerusalem: who said, raze it, raze it, even to the foundation thereof; Let us take heed of concluding such prayers, though put up by godly men of like passions with us, to be the fruit of their passions, and peevishness. If here were need of further Apology for this work, and for the Saints zealous praying and declaring against Babylon in a right spirit, sufficient might be offered (not only to justify the practice, but also to invite thereunto) from this one consideration, that the glory of God, and the comfort of his people are so highly concerned in her fall, as the Scriptures largely show. Oh what joyful Hallelujahs shall be sung by the Saints, when they shall see the judgements of God on the great Whore which corrupted the Earth, Rev. 19.1, 2. etc. If men of great light see not how this matter concerns the glory of God, Is it not because they study to promote their own interest more than his? have they no better insight into the things that make for their own glory? It is the joy of my heart, in the midst of many causes of grief, that God will form, yea he is forming a people for himself which shall show forth his praise 
e And the people which shall be created shall praise the Lord, Psal. 102.18. Esay 43.21. . The naked single design of the people of this new Creation shall be that the Lord, the Lord alone, may be exalted: which (if the Author know his heart) is the one thing aimed at in spending those Arrows upon Babylon, as also in those endeavours for reformation in apparel, wherein opposition is made against one (not the least) of her evils. That which is added in those Queries to the Quakers, serves for the discovery of Satan, transforming himself into an Angel of light. It is no new thing for scornful men to set light by plain testimonies against their abominations, and lay a snare for him that reproveth in the gate 
f Isay 29.20, 21. , making a man an offender for a word; if such shall count me vile for this work, I shall not think it strange. If the Lord shall make it appear that the least of the poor of his flock receive light, and reap benefit hereby, and give the glory to him; I shall rejoice therein. Although my service to Christ in this, or any thing I can do, be but small, I am comforted in believing that there shall a time come, and that it's not fare off, when God shall reward his servants, not only the great, but the small 
g Rev. 11.18. . The high esteem I have of the prayers of the Saints, together with a deep sense of my need of fresh supplies of grace, put me upon this humble suit to you, who are the seed of Jacob, that after your supplications to the Lord for all Saints, he may obtain a special remembrance, who is unworthy to be accounted  
The least of those who follow the Lamb. J. P.   

A word of Exhortation, To the people of God in Babylon.  
Dear Friends,  
I Beseech you in the bowels of Christ, consider, that like as it was a singular act of God's grace to warn Lott to come out of Sodom, when fire and brimstone was ready to come down upon that City: so is it now no less but rather a more eminent act of his rich grace, to warn and woo you to come out of Babylon, lovingly engaging you thereunto, (even as though he did beseech you) by, and for all the interest he hath in you; saying, Come out of her my people, Rev. 18.4. The mercy to you, may appear fare greater, the judgement of God upon Sodom being more tolerable, than the grievous torments and spiritual plagues belonging to Babylon, whose sins reach unto Heaven, Rev. 18.5. and her judgement is lifted up unto the skies, Jerem. 51.9. Herein is his great goodness to you, that he hath not only given you timely notice, before the Decree bring forth, but in this also, that he hath condescended to afford many helps in his Word for the discovery of Mystical Babylon, which with so much serpentine wisdom transforms herself with such fair pretences, that she is least suspected to be what she is, by most who dwell with her. That little light which the Lord hath lent me concerning this Mystery, I here impart it to you as your right, considering myself as in the body of God's people one with you; though not so, in respect of a visible orderly Church-state and worship, wherein the name of God is greatly concerned. Beware of that which is a common evil among the people in the broad way, whom you join hand withal; to speak evil of the things they understand not. 
* Pet. 2.12.  Ye are bought with a price, be not ye in such bondage to men, as not to try their way, opinions, and say by the Spirit, and the word of God, whereby David was made to understand more than all his teachers, and more than the ancients, Psal. 119.99, 100 Why should it be thought unlikely that God should reveal unto babes and sucklings that which he hides from the wise and prudent. Oh read and weigh these Scriptures, Mat. 11.25. 1 Cor. 1.27, 28. Psal. 8.2. Isa. 29.14, 15. My bowels being troubled, and my soul in travel for your deliverance, I have as a learner by way of Quaerie, presented divers weighty things, backed with Scriptures, to your consideration; whereof the meditation hath been sweet to me, the Lord make the reading so to you. And whereas God doth and will by men as instruments call to his people to come out of Babylon, before her utter destruction, which is not fare off. As the day, which hath already dawned comes on upon us, we may expect clearer light, and better helps. In the mean time, accept of, use, and improve such as you have, and the Lord command his blessing, that his name may have glory. So prays.  
The Lords unprofitable servant. J. P.   

Arrows against Babylon. OR Certain Queries serving to a clear Discovery of the Mystery of Iniquity.  
1 Quae: WHether Israells going into Egypt their bondage there, and their deliverance, were not all typical, to set forth the state of the Church and people of God under the New Testament?  
And whether this hath not been by the tongues and pens of all parties of the godly in England, who have publicly contended for Reformation in Religion, of late years generally confessed, and asserted?  
2. Whether the Church of Rome, and principally the head of that body, her Ecclesiastical powers, the Pope, with his Cardinals, Arch-Bishops, Bishops, etc. be not that Mystical Babylon the Great, the Mother of Harlots; described in Rev: 17. who is said to be the Whore sitting upon many waters, commiting fornication with the Kings of the Earth, etc. Having in her hand a golden cup full of abominations etc. drunken with the blood of Saints and Martyrs of Jesus? And whether those Characters with others there laid down by the blessed Spirit of God for our information, 
That the church of Rome is no true Church of Christ, have not divers Martyrs sealed it with their blood. Read Acts and Mon.  do also fitly agree, and may be applied to any Church or State whatsoever, as to the Church of Rome? And if the Church of Rome be Mystical Babylon, then whether is she any more worthy to be accounted Zion, or a true visible Church of God, then was Babylon of old her proper type?  
3. Whether the Church of England (the Nation considered as a Church) with the Parochial Congregations, as Churches, be not a Daughter of that Babylon, the Mother of Harlots? and their Ministry, in point of Ordination, the offspring of the Pope? Have they at any time, even to this day, either by word in any solemn Declaration, or by practice in gathering a Church out of the Nation, as out of the world, disclaimed that Church-state which in its grossest corruption was avowed and maintained by the Popish Ministry and people of this Land in Queen Mary's days? Is it not apparent that some new pieces only have been put to that old garment, that old Church state, yea whilst first the same, and since the like people without any visible Marks of Conversion, with their Romish Baptism and Ordination of Ministry are still retained? And whether the aforesaid Characters in the second Quaery describing the Mother of Harlots the Church of Rome and her Ministry, do not in like manner, in their measure, appear upon her Daughter, the Nationall Church of England, and her Ministry?  
If so, then  
4. Whether is it not the duty of all God's people in this Nationall Church, and in the Parochial (pretended) Churches, to separate from that false Church-state, and their professed Church worship, in all the exercises thereof; together with their Church-Ministry, as they stand and act on the account of office in that false Church? And whether the Commands of God to his people to come out of Babylon, Rev: 18. To flee out of the midst of her, Jer. 51. To departed thence and touch no unclean thing, Isa: 52.11. 
Let such as 〈◊〉 at the Word read and weigh those Scriptures quoted in this Quaery.  be not a sufficient Scripture-warrant for their so doing? And whether God's people neglecting to come out of Babylon, do not thereby do great disservice to the cause of Christ against Antichrist, and expose themselves by their disobedience in this thing, to the danger of receiving of her plagues, by partaking of her sins? Rev: 18.4. v.  

This Quaery with the two following may afford some help to discern the times; and to resolve the 〈◊〉 Question what is the work of the day?  5. Whether the strange and wonderful providences of God in the late Wars in England, Ireland, and Scotland, have they not in their courses (not in one single act only) agreed with his word, to clear the call, and open the way, to his Saints to come out of Babylon? Hath not the Lord eminently appeared against King, Bishop, and Scotch-Presbyter, who refused to let Gods Israel go free from the hard bondage of a forced Conformity to the Nationall Church-worship? And did not God (who put it into the heart of Cyrus, to give liberty to the Jews to go up to Jerusalem to build God's house, Ezra 1.1.) put it also into the hearts of our Rulers, after great and signal successes given their Armies, to grant liberty to his people to walk according to their light without restraint and confinement to the Parish-Churches? And was not the hand of God strong upon them to vouchsafe that release from our bondage, notwithstanding the uncessant provocations of some to compel us to their way? If we ask our Fathers can they show us, our Elders, can they tell us of such a deliverance wrought out with so high a hand for God's people in this Island?  
6. Whether if we look at inward impressions on the hearts of Gods praying people, (which when they agree with the word, and providences of God, are special helps whereby to judge of our duty, and the season thereunto belonging) may we not observe how the hearts of Saints have, during the late wars, 

Let such as have lost their first zeal against Babylon, remember from whence they are fallen and repent. The people had a mind to the work, as in the days of Nehemiah, Neh 4.6.  
Such are more like the Children of Hagar the bond woman, than Sarah the free mother.  
Some are so filled with prejudice against Separation, that they will not hear a word of it. Do not such speak and think evil of the things they know not.  
Is it because they have no need of this. Ordinance? or because they have not living enough to bury their dead? Are not many thiefs, murderers, adulterers, such as are publicly convicted of such offences, harboured in the parochial Churches without any Church censure upon them? And if this be so, there is little cause why they should blame those who leave such a company of corrupt men. O horrible hypocrisy!  
Do not some Parish-Ministers act as if they were willing to slide out of their old way, not fai ely taking their leave, taking to themselves the shame of their abominations.  
Let such as speak against Babylon, take heed that they do it in a right spirit.  
Rev. 18.6. Jer. 15.14. Shall not the steps of the poor 〈◊〉 down the lofty City Isa 36.6. Even the steps of those who walk by the footsteps of the flock?   been stirred up to a great zeal against the whore of Babylon? Hath not God cast that false Church state and worship, root, and branch, out of the hearts and affections of very many of his people, who being dead to men's traditions, mind a pure way of worship, clearly discovering to them the confusions and corruptions of that way, causing them to protest against it, and forsake it, though to the hazard of their credit and profit, suffering great opposition on that account from their near relations? Have not few years brought out of that way many thousands in this Land, who have turned their back to Babylon with their faces towards Zion, enquiring the way thitherward? And of those who remain behind, are not many held back by worldly interests, and slavish fear of man? The more ingenious of them blush to affirm (being driven to it in defence of their staying there) that their Congregations are true Churches, either in respect of matter, or form, yet some there are who are so affrighted with fear of error, that they are not free to inquire after the truth in this thing.  
7. Whether the zealous and tedious labours of the Parliament and Synod for reforming of the Nationall Church-Discipline, hath not proved like the washing of a Blackmore, and answer not to that saying We would have healed Babylon, but she is not healed? What follows, as the Saints duty then but to forsake her? Are not the people in their Parish-Congregations so incorrigible, that their Physicians despair of the cure? In stead of cutting off the corrupt part, have they not even rejected (for some years) that Ordinance of Excommunication which serves to keep a true Church pure? If one wicked person must be cast out with his wickedness, lest a little Leaven might leaven the whole lump may we not think their lump is long since leavened who have in their Congregations so long retained, as members, without rejection, so great swarms of profane ones? Is not their Nationall Church (if we denominate them aught with respect to the greater number) rather a Cage of unclean birds, and a hold of every soul spirit, than a true visible Church of God, a spiritual house consisting of lively Stones? Some indeed exclude the rude rabble from partaking in the Supper, which is but one act of Church-worship; but, Do not many professing to be Ministers of their Churches, make large show of zeal for Ordinances, as if they strained at a gnat, and yet in this thing easily swallow down a Camel, taking no notice in any way of practice, of so great an Ordinance, which being duly practised by a true Church, tends to the destruction of the flesh, and the saving of the soul in the day of the Lord, 1 Cor: 5.8? If men take not to themselves the shame of these their abominations in the matter of worship, what grounds have they, or their followers, to believe, that God will show them the pattern of his house, the go out, and come in thereof, etc. Ezek. 43.11.  
And if these things be so,  
8. Whether then the Saints and servants of God ought not to declare the national-church of England, (viz. the Nation pretending to be a Church) to be indeed no Church of Christ, but a Daughter of Babylon? And is it not their duty to discover her abominations, in such Language (in speaking of Babylon, either the Mother or her Daughter) as the Spirit of God makes use of, and commends to us in the holy Scriptures? Doth not that command to God's people, to reward her as she hath rewarded them, extend to a full reward, both in words, and deeds? And if through flatteries of men, slavish fear, or foolish pity, God's Archers (his Ministers) withhold to shoot such arrows against Babylon in preaching, or printing, as God hath put into their Quiver for that purpose, may they not be justly rebuked for it?  
9 Whether a bare forsaking of the Nationall Church, and a verbal declaring against it, be a sufficient witness-bearing for Christ, against Antichrist, in the matter of Worship? or whether besides all this, are not God's people called by a bold profession, and visible practice of the ordinances of Christ, according to the Gospel pattern, to hold forth a true Baptism, & Church-worship, and so by a contrary practice, to bear their testimony in the strength of God's Spirit, and truth, against that false way? And in so doing, though the work of Zions' building, may appear, now in its beginning, as nothing, in comparison of that glorious pattern in the Apostles days, is there not ground to believe God will vouchsafe his presence and help to his people in the work, according to his good word, Haggai 2. 1, 2, 3? And when the Saints come out of Babylon, ought they not then to call upon one another, to flow to Zion, and there to declare the work of the Lord? Jer. 1.6.9, 10. And if this be the season for the former duty, why not for the latter and having with, and amongst them, the Word, and Spirit, according to that stable Covenant to beleivers in all generations, Isa. 9.21. 
Neh. 2.18.  What hinders but they should rise and build?  
10. Whether many zealous Ministers and people in the Parish-way, by reason of their ignorance of the times, and seasons, and the great work of God at this day, to bring his people out of Mystical Babylon; may they not be in danger of fight against God, and kicking against the pricks; as did many devout Jews, who were zealous of the old legal Worship, not knowing or considering that the time of reformation from Jewish rudiments, 
Heb 9.10.  was come? And, do not many now as they then, little consider Gods call to his people to reform thoroughly from all Antichristian pollutions, and to touch no unclean thing, in this day of the Lords controversy for Zion? And may we not see, as then, so now, the things which God winked at in times of ignorance, he will not wink at, but witness against in times of light? And is there not a very great security upon many professors, 
Can ye not discern the signs of the times? Mat. 16.3.  and darkness upon their right eye, that notwithstanding all the signs of the times, and all the late wonderful works of God, they are not awakened to discern, and do the special duties, which God by his strange dispensations calls them to? And is it not apparent, that many who should instruct others in the duty of the day, 
It is the duty of the wise Steward to give the Children of God the portion of Doctrine suitable to the season. Luk. 12 42.  do discourage them from enquiring into such things, telling them of the danger of mistakes, and the great difficulty of finding out truth, referring them in many things to the footsteps of the flock in times of Popish darkness? But is it not high time for God's people to go a step beyond such Watchmen, enquiring after Christ in the further discovery of truth? And seeing God hath chosen the weak and foolish things of the world to confound the wise, ought not even such to search into the book of revelation, seeking God by faithful fervent prayer, for his promised Spirit to lead them into all truth, remembering the words of David, Thou through thy precepts hast made me wiser than mine enemies, I have more understanding than all my teachers, Psal. 119.98, 99  
11. Whether the Parish-Ministry in their standing, and acting, as such, are not found taking part with Babylon, and warring against the true visible Churches of Christ, and all others who withdraw from and witness against the Common polluted way of worship? And if so, whether those who are enlightened, may warrantably upon the account of the gifts and godliness of such Teachers follow after them, so as to have fellowship with them in their broad Churchway? And is it not to make Idols of them, and prefer them before Christ, and set them above him, if they choose rather to follow after such Ministers in that way which hath no word of God for it, then to follow Christ in that despised way of worship, which hath the sure word of Scripture for its warrant? 
Mark how Satan makes use of Eminent instruments sometimes, to promote his wicked Designs.  If Peter that eminent Preacher, might be, and was so fare captivated by the Tempter, as to oppose by rebuking Jesus Christ himself, when he spoke of his suffering death, Mat: 16 21, 22, 23. And again denied him shamefully when he came to suffer, with cursing and oaths, saying he never knew the man; And after all this at another time the same Peter who was so famous an instrument in God's hand for converting so many souls, even he becomes a misleader in a way of dissimulation, Gal: 2.11, 12, 13, 14. so that Barnabas an eminent Minister of Christ, 
If some who see such dissembling tell them that dissemble, that they are to be blamed, they do but as Paul did who told Peter of his fault. Gal. 2.14.  and divers others were carried away with his dissimulation. If so it were with Peter, is there not ground enough for the good people in that way to fear, that their Ministers, even the choicest of them, may be fallen into temptation, to be prejudiced against the work of a thorough-reformation, seeing their preferments, live, and honours seem to be struck at; and so being offended, labour to draw in others to be one with them, in their offence and opposition against the Saints in their present warfare for Christ against Antichrist?  
12. Whether the greater number of people in the Parish-Assemblyes, are not in danger of eternal Damnation, through their high presumption that they are in Christ, and in a good estate? And whether have not England's Church-Ministry much to answer for, who have begotten, and cherished this confidence in them, by declaring them in their old Catechism, To be regenerate in their Baptism, made Members of Christ, and inheritors of the kingdom of Heaven? If this be true, and no lie they have taught them who thus exalted them unto heaven, may they not boldly conclude from many promises to believers, that their souls are in a safe condition? But it may now be said, they have laid by that Catechism, and now they preach to them a necessity of regeneration; But seeing they have been trained up from their infancy in this belief, which they have by heart, as we say, that they were regenerate in their Baptism long wnce; Is it probable that the old evil sent which hath remained in the vessel, for so many years, will be removed by telling them now, and then, they must be borne again? Although many declare this to them in the Pulpit, and so wound them a little for the present time, yet do they not quickly heal them again at the Font, or Basin, 
Is not this to justify the wicked? that evil condemned Prov. 24.24.  accepting them there for believers, by administering that to the children of all or most of them, that which they declare to be the privilege of the Children of godly believing Parents? Doth not this easily help them to conclude, that whatsoever they say in preaching, their Ministers by their practice declare them to be believers? And have their Ministers notwithstanding so much talk of reformation, at any time, plainly, solemnly, and openly declared their repentance for this their sin, or the sin of their predecessors in this thing, whereby they have deluded thousands of souls? Have they declared it so, that the common people might run, and read their meaning? should not the plaster be made as broad as the sore?  
If so then  
13. Would it not be a praiseworthy deed, and that which would much tend to free the present Parish-Ministry from being guilty of the blood of their people, for them to confess openly, the great sin of their predecessors, and their sin, so far as they have partaken with them, in declaring the people to be borne again in Baptism, and made inheritors of the kingdom of heaven, discovering the danger of this horrid delusion, giving them plainly to understand, that they, the generality among them, who say they are Christians, are not such, but are of the world, as appears by their hatred of those whom God hath chosen out of the world? And should they not do well to inform the godly among them, that they are in no visible orderly Church-state, provoking them to arise and measure the pattern, and sending them forth by the footsteps of the flocks in the primitive times? and would it not well become them having thus borne their testimony in word against the aforesaid evil, to back the same in their practice with a plain denial to administer any Ordinance of Christ to the common multitude, more than such as are for conversion, which belong to Heathen and Publicans, 
Luk. 6.44.  till they see them bring forth fruits meet for repentance, 

Good and bad men must be known by their fruit. Luk 6.44.  
The Parish people are a people of man's forming by such means.   whereby a man may probably know, and warrantably judge them to be converted and brought to the most holy faith of Christ? And as for their present profession taught them by the tradition of fathers, and by the customs and precepts of men, not by the mighty power of God through the Word, what solid satisfaction can it administer whereon to ground a probable judgement that they are in the faith, Considering that in this Land, there is now no persecution as in the Apostles days, but on the contrary, many worldly advantages attending the common profession of Christ? And except some such effectual course be taken, as is before commended in this Quaery, can the Ministers of such a people by all their fair glosses and subtle arguings acquitt themselves from the blood of souls? Is it not their duty to take up the stumbling blocks out of the way of their people? Are not many thousands of poor ignorant souls, by looking at such things as these, their supposed Christening, and Church-state, together with their dead saith, hindered from receiving Christ, and strongly armed against the sight and sense of a lost estate, to their eternal undoing? Shall God make inquisition for the blood of men's bodies, and shall he not one day make inquisition for the blood of souls, and require it of those who have helped them to, and strengthened them in such delusions?  


Woe to them that call evil good. Isay 5.20.  
If that old saying, Quod fieri non debet factum valet, will justify such an unlawful act, why may it not justify any other act of will-worship when it is done?   14. And if so,  
Whether the Ministry and people in some Congregations separated from the Parish way, may not do well to consider, whether they be not found accessary to the aforesaid great transgression of the Parochial Ministry, in justifying the sprinkling of ungodly profane and Popish Parent's Children, as a sufficient obedience to Christ's command of Baptism, doctrinally discharging from the obligation of that command the consciences of such of their Members as have no other visible Baptism? Is not this to call evil good, will-worship service to Christ, and by man's tradition to make a command of God of none effect? Do they not by such a practice, though themselves refuse to sprinkle such Children, yet strengthen the hands of those who do? And whether this be not more than a touching, even the retaining an unclean thing, forbidden to those who come out of Babylon, the command requiring to destroy her utterly, Let nothing of her be left, Jer. 50.26. Whilst this unlawful sprinkling of the seed of the ungodly is thus set up, may it not stand in their way as an obstruction to the sight and acknowledgement of the truth, concerning the true visible Baptism? 
Can it be true Baptism according to rule without a right visible subject?  And whether all their arguing to prove that sprinkling before spoken of (which themselves say hath not warrant for it) to be sufficient obedience to the command, be not that which will be found wood, hay, and stubble, when every man's work shall be tried by fire?  
15. Whether the unwarrantable mixture of Legal and Gospel-worship and worshippers, accounting this Nation a Church after the likeness of the Jewish Nation, not by regeneration, 
Antichrists device to form a false Church.  but by fleshly generation, gathering together into a pretended Church-body the visibly Godly with the ungodly, withal promoting again tithes, offerings, consecrated places, Altars, with many other such like Jewish Ceremonies, which were typical, 
The Priesthood being changed, there is made of necessity a charge also of the Law. Heb. 7.12.  and to cease in gospel-days; the joining with all these a show of the Ordinance of breaking bread, and Baptism? Whether, (I say) may not such a mixed worship, and the worshippers be fitly termed Babylon, or confusion? And whether to establish such a worship be not to deny in a Mystery (as doth Antichrist, Christ's greatest professed friend) that Christ, 
1 Joh. 4.3.  the substance of the Legal shadows is come in the flesh? 
See Quae: the third.  And whether the pretended reformed Church of England retaining the old Romish Church-state, and confused mixtures, maintaining the same things in substance with them, be not to be esteemed as a painted Jezebel?  
16. Whether the Mystery of iniquity which wrought in Paul's time, were not the same which now works in the Church of Rome, and her Daughter-Churches? Did it not then work mainly, to bring the Saints back under the bondage of Moses his kill doctrine; and his rudiments, and shadows? And whether the Apostle as a faithful Witness and Watchman did not bend his doctrines and discourses in his Epistles, especially to the Romans, Corinthians, and Galatians, against this way of confounding the grace of God with man's works in justification, and confounding Moses his old Laws with Christ's New Testament Ordinances? The same mystery being at work now, not only in Rome, but in this Nationall Church, Is it not the duty of God's faithful Ministers, and Watchmen to war against it, by preaching, and discourse, with the sharp sword of Christ's Word, warning God's people to beware of being seduced with this iniquity, which being discovered in many things more gross putts on a new dress and works most mysteriously, so that the workmen say, who seethe us? Isa. 29.15.  

The mystery of 〈◊〉 is now 〈◊〉 with a 〈…〉.  17. Whether the Mystery of iniquity that now works be not founded upon the will of man, confederate with Satan? And is it not promoted, and upheld by humane and Serpentine wisdom, with worldly power and policy, opposing and counter-working the Gospel-graces of God, and Spirit of Christ, exalting the creature above the Creator? And whether the Abettors and promoters of this Mystery, may not be discovered and discerned in our days, by their prising men much more for their natural, and acquired parts and abilities, then for the anointing, looking more at a man's learning, and prudence, then at the teachings of the Spirit, minding excellency of speech more than the power of godliness, seeking more after their own honour from men, then to bring honour and glory to God?  
18. If so then,  
May we not well expect that God who hath laid by so many instruments, whose design is to exalt his own grace, his Son, and Spirit, will choose and use most unlikely instruments in men's account, as the weak and foolish, in respect of worldly wisdom, even the younger brethren, even as David amongst the sons of Jesse, spiriting them through faith and prayer to bring to pass those things which by humane power and policy could not be effected? Whether then are not many (and some good men) like to be deceived, who look as did Samuel on Eliah, on some wise, expert, prudent men to be the only prime instruments for Gods great and strange work, 
1 Cor. 1.26, 27, 28.  which will not be done by power or might, but by the Spirit of God? Zach: 4.6.  
19 Whether the faith and prayers of God's people were not once as the Chariot-wheels to the great work of God in this Nation, but now of late since our enemies have been subdued, have not many good men slacked their hands to those duties, and by looking and leaning to man's wisdom, power and policy, turned aside to crooked ways, and so have lost the footsteps of the Lord in his work? And whether can they come to a clear sight of them again, except they humble themselves and return to a diligent exercise of faith and prayer? And if they will not be otherwise provoked thereunto, may it not be just for God to reduce them unto sore straits, that so they may learn to seek him early? Hos. 5.15.  
20. Whether the continuance of divers godly men in Babylon, and partaking with her, be not one great occasion of stumbling many weak Christians, with some other enquirers after truth? And ought not such then in the fear of God, to consider and examine their standing, and to lay to heart how great service they do to Antichrist, and disservice to Christ, and his cause? And doth not the deceiver suck no small advantage from godly men serving his design which puts a fair face thereon, though they do it ignorantly or inconsiderately? May we not observe that since godliness is in some request, Satan puts on such a dress as may most take with the godly to seduce them? And if these should flee out of Babylon, would she not soon appear to all good men to be what she is, and the judgements of God would they not come suddenly upon her, as did the fire and brimstone upon Sodom the day that Lot came out? Whether that which hinders many from coming out, be not a slavish fear of man, and the flattery and friendship of this world? Whether such only will not be found fit to follow the Lamb even whither soever he goeth, who first sit down and count the cost, and so build the Tower of their profession upon God's grace alone, as held out in his Covenant, trusting him with all their concernments? If they only are said to overcome who loved not their lives unto the death, as Revel. 12. What becomes of all the other professors, 
Remember the hand of God against the rebellious Scots at Dunbar.  the fearful and unbelieving, & c? If God's servants shall abide there, notwithstanding all the warnings they have had, and all God's patience towards them, may he not justly slay them with the wicked, though he save their souls at the last?  
21. Whether the Antichristian Ministry in the Nations, which derive their Church-state from Rome, are not found committing fornication with the Kings of the earth? 
No Bishop, No King.  And whether this fornication be not by interweaving their interests, for the upholding one another: thus by flatteries and by force bringing the people and keeping them in bondage to their wills, enslaving their bodies and ensnaring their souls?  
22. Whether seeing the greatest judgements belong to Babylon, may not God in justice to aggravate their sins who receive not the love of truth, lend them so much light as that many of them shall be found wilful Apostates, after all their other persecutions, at length persecuting the Spirit of Christ, so bringing upon themselves swift destruction? Are not many found persecuting that light which they once professed? Is not that word made good in them, They shall go and fall backward, and be broken, and snared, and taken? and if it be so, is it not high time to bid them take heed, lest they sin wilfully after they have received the knowledge of the truth?  
23. Whether by that sure rule of justice that all the blood from Abel should come upon the persecuting generation in Christ's time, Math. 23.34, 35. And that in the Revel: 18.24. that in Babylon was found the blood of all the Saints shed from the foundation of the earth; Doth there not lie a heavy load of blood-guilt upon the Antichristian faction, who strike in with that deadly interest at the latter end of the day, to act their part against Christ and his Cause? Should not all men take heed how they touch or take part with that interest, lest they come under the guilt of all the former bloody persecutions of God's Saints? Whether are not the opposite interests of flesh and Spirit now at war, the same interests which were at variance in Cain and Abel, the seeds being the same two as formerly, though brought forth in several ages, though the controversy betwixt them not always upon the same part or point of truth or error.   

ENDEAVOURS FOR REFORMATION IN APPAREL. OR Some reasons rendered for Saints forbearing to put upon their Garments such trim and ornaments as are altogether superfluous, and apparently useless. With Answers to several Objections.  
Put on the Lord Jesus Christ, and make no provision for the flesh, to fulfil the lusts thereof, Rom. 13.14.  
Moreover, the Lord saith, Because the Daughters of Zion are haughty, and walk with stretched forth necks, wanton eyes, walking and mincing (or tripping nicely) as they go, and making a tinkling with their feet. Isa. 3.16. Therefore the Lord will smite with a scab the crown of the head of the Daughters of Zion, etc. vers. 17.  
In that day the Lord will take away the bravery of their tinkling ornaments, etc. vers. 18.  
Behold the day cometh which shall burn as an Oven, and all the proud, and all that do wickedly shall be as stubble, and that day that cometh shall burn them up, (saith the Lord) that it shall leave them neither root nor branch, Mal. 4.1.  
If ye will not hear, my soul shall weep in secret places for your pride, Jer. 13.17.  
LONDON Printed for Livewell Chapman in Popes-head Alley. 1656.   

I shall gladly submit to the judgement of such touching these following Endeavours; knowing full well that they dare not so turn the grace of God into wantonness, as deliberately, to slight on the account of liberty, the least hint of truth, clearly convincing them of duty; yet seeing such may be tempted (for a worldly interest) to stifle their light in this thing, my Counsel is that they bore in mind the great price of their Redemption from a vain conversation; which if they do, they will not think it much to suffer loss in their names, and trades, for righteousness sake in this fiery trying day; which is grown so dark to some, who not long since rejoiced in the light, that now they complain in the words of the Prophet Isaiah 59.9. We wait for light, but behold obscurity, etc. Whilst knowledge seems to be desired, is not doing omitted? And are there not many, who will not see the things they have no mind to practise? But precept must be upon precept, line upon line, here a little, and there a little, that they may go, and fall backward (as men do who begin to reform, and then when their interest is struck at fall backward) and be broken, snared, and taken, Isa. 28.13.  
Courteous Reader, I shall not hid from thee the rise of this discourse, and the occasion of its publication. The Lord having eminently appeared to a considerable number of his people in their waiting on him, together in several solemn Meetings, clearly witnessing to their Consciences against their superfluous ornaments on their apparel, in so much as divers did forthwith repent, and reform; Some calling for a reason for this reformation, I thought it needful (to avoid much speaking of this matter) to put pen to paper; and since that (to prevent the labour of transcribing Copies) to put my papers to the press: If God teach thee to profit by them, give him alone the glory. As for scorners, let them delight in scorning; but let the wise hear the whole matter, and then give judgement.  
And as for such who are strong, and by reason of use, have their senses exercised to a clear discerning between good and evil, let such bear with my rude Endeavours, and bring forth a better testimony against that abomination of pride in apparel, wherewith most professors are so spotted, and the profession of godliness, by reason thereof, so much evil spoken of, that if all should hold their peace, a man might expect, according to the words of Christ in another case; Luk. 19.40. The stones would immediately cry out; Who knows, but the least of the flock, by an holy zeal (accompanied with many infirmities, which love should cover) may provoke some great Preachers to look more narrowly into this matter? 
Rom. 2.14.  and to examine themselves, why (seeing there was never more occasion given to declare against pride) they have no more discovered this iniquity, which now it is to be feared, they wink at in others, because so much of it cleaves to themselves, and theirs; The Lord, who is faithful and true, hath promised, That he will purely purge away all the dross of Zion, and take away all her tin; then will he restore unto them Judges as at the first, and Councillors as at the beginning, Isai. 1.25, 26. Which good thing that the Lord may speedily perform, is the hearty desire, and daily prayer of  
The Lords most unworthy servant, whom he hath plucked as a brand out of the fire. JOHN PENDARVES.   

ENDEAVOURS FOR REFORMATION IN APPAREL. OR Some Reasons rendered for Saints forbearing to put upon their Garments such trim and ornaments as are altogether superfluous, and apparently useless. With Answers to several Objections.  
THe first reason, or argument, 
First Ground or Reason.  takes its rise from the death and resurrection of Christ, and the Saints fellowship with him in both; and first, from his death; The Cross of Christ is that by which every true believer is taught with Paul to be crucified to the world; and that not only, as his faith presents to him the glory of a crucified Christ, hidden from an eye of sense, 
Gal. 6.14. 1 Pet. 2.11. Tit. 2.11, 12. 1 Pet. 1.8, 9  fare exceeding all outward worldly glory; but also, as it teacheth him to war against all sensual worldly lusts, in confidence that Christ died to redeem him from them. And herein doth the virtue and glory of the sufferings of Christ on the Cross, 
Phil. 2.6, 7, 8.  (wherein he is commended to us as amost glorious pattern of selfe-deniall) eminently appear in his followers in crucifying the lusts of the flesh the lusts of the eyes, 
Gal. 5.24.  and pride of life; 
Rom. 6.4.  all which stand in opposition to that newness of life Saints are called to walk in. Now seeing the lusts of the flesh were found warring against Christ on the Cross, and do daily war against his Spirit in the hearts of Saints; and Christ warred and doth war against them; 
Gal. 5.17. Rom. 13.14.  his Soldiers ought not to make provision for them by such superfluous deckings, lest in so doing they be found feeding and clothing Christ's enemies, whilst they neglect to feed and  his members; and lest thereby they obscure or hid the glorious power of the death of Christ, which should appear to the eyes of all men in the visible selfe-deniall of believers 
(a) What is there that is more visible to all that behold the Saints then their apparel. Phillip 3.20. .  
Secondly, As in consideration of his death, the Saints are called to die to this world, so with respect to his resurrection, all those who are risen with him, aught to seek those things which are above, Col: 3.1. And having their conversations with Christ in heaven, to mortify their members which are upon earth 
(b) Do they mortify their members, who seek so much to please their eye. Joh. 15.19. : Col: 3.5. And thus plainly declaring by their words and actions, behaviour and apparel, that they are not of this world, but are strangers to it; in so doing, they show forth the power of Christ's resurrection, drawing up their affections to himself. As the corruption of men's hearts doth appear (as it were written in their foreheads) in their vain wanton fashions 
(c) How do these or their sureties for them keep their promise at the 〈◊〉, to forsake all the pomps and vanities of this world? 1 Thes. 5 22. ; so on the contratrary, the grace of God in man doth appear and shine in his Saints in their abstaining upon pure Gospell-grounds from all appearance of pride, and vanity in apparel, and clothing themselves with humility, as becomes the selfe-denying followers of Christ 
(d) Such self-denial doth become those who say they are 〈◊〉 with Christ in Sap●isme. . But as Paul complains sadly of some, who minded earthly things, that they were enemies to the Cross of Christ, Phil. 3.18. May we not take up a light complaint of many now, who in adorning themselves show that they mind earthly things, by heaping on vain superfluities; are not such enemies in this thing, or at least, apparent non-conformists to the Cross of Christ? Great reason there is therefore that they who have otherwise learned Christ, dead and risen, should make it appear, by putting off, or at least forbearing to put on, such things, which are not only unbecoming their profession, but also are abused by most men, for an occasion to the flesh; and as they are commonly borne about, are apparently useless to all, Eph. 4.17, 20, 21, 22.  

2 Ground, or Reason.  As the first reason chiefly respects the cross of Christ, the second in like manner, relates to his yoke, to which all believers own subjection, and aught to manifest the same by a visible universal obedience to him, whom we are bid to hear in all things, Acts 3.23. Who, as he hath by his own mouth, spoken to his followers to deny themselves, Math. 10.38. Mark. 8.34. So hath he by the mouth of his Apostles, in the holy Scriptures which he hath given to furnish the man of God to every good work, prescribed profitable and precious directions for regulating the Saints practise in appareling themselves. These are either, first, more express and particular, as to this one thing of adorning; as in 1 Tim: 2.9. Where not only is forbidden to believing women (that vanity they who have wherewith are too prone unto) to adorn themselves with gold or pearls; but also the adorning themselves with costly array is there forbidden; that array being there counted costly, which men crucified to this world, 
2 Cor. 6.4. 2 Cor. 11.27, 28.  and often in necessities, and sensible of the wants of others, as Paul and Timothy, with others like minded accounted costly.  
Secondly, There are directions which are more general; of which I have here set down some of the principal; as, Rom, 12.2. Be not conformed to this world. 1 Pet. 1.14. Fashion not yourselves according to the former lusts of your ignorance. Make no provision for the flesh to fulfil the lusts thereof. Rom. 13.14. Moreover, we are commanded to lay apart all filthiness, and superfluity of naughtiness. Jam: 1.21. And in the 1 Pet: 4.10. we are required to be good Stewards of the manifold grace of God; which relates not only to spiritual gifts, but also to things of this life. Now with that special rule before-going, let us take these general rules, and well apply them 
(e) Those Rules with many more such are assented to in general, but seldom applied to any one thing in particular. 1 Joh. 2.16. 3. Ground.  to the particulars of evils forbidden, and duties enjoined in those Scriptures, and this doubt may soon be resolved, Whether Saints are called to refrain from further expense in such vain superfluities, which the men of this world procure, and put on, to satisfy the lusts of the flesh, and the lust of the eye.  
The third ground is made good from the present apparent wants and straits of divers poor precious Saints, that lack to be supplied with things necessary; who by reason of sickness, weakness, or want of Stock to manage their honest trades, are unable to provide for themselves, and theirs so, that they may attend on God without distraction. Is not the supplying of their need, the feeding and clothing of Christ in his poor members, (for so he accounts what done to them, done to him, Math. 25.40.) to be preferred before providing such needless trim? Let the tenderhearted sober Christian consider it well. should not Saints lay to heart these things, with a due respect to their receivings from Christ, and engagements to Christ, not forgetting the Law of their relation, as fellow-members with the meanest in that body whereof Christ is head.  
The third ground thus briefly laid down, (with the case of the poor Saints unrelieved, stated truly, as it is) I leave this to the judgement of those who are spiritual, and proceed to the fourth.  

4. Ground.  The fourth ground is, That by ceasing to cast away their substance on such superfluities, Saints may be in a better capacity to adorn by their good works, the doctrine of God our Saviour; the credit whereof ought to be much dearer to us, than our lives; and how much then to be preferred before our needless ornaments? How few of the men of the world are convinced at this day by the Saint's liberality to the poor, their seeking out the widow, and the fatherless, the blind, and the lame, to relieve them in their distress? How few, I say, are convinced on this account; viz. of such good works done by professors, that God is in them of a truth? and that the doctrine of grace they hold to, and maintain is the true doctrine; Do not many great professors (on their part) leave the Gospel naked, (without those good works of mercy and bounty which should adorn it) whilst their flesh is gorgeously arrayed? Have not such need to be put in remembrance of their duty, To honour the Lord with their substance, and with the first fruits of their increase, Prov. 3.9. No sooner do they abound in wealth and riches, but suddenly they abound in costly superfluities (not in good works proportionable to their ability) thus instead of honouring the Lord, they honour themselves with their substance, and instead of serving him, they even serve their lusts with the first fruits of all their increase.  

5. Ground.  A fifth reason for Saints reforming their apparel, is taken from the manifold great temptations, and evils, Saints often fall into, to get that which is so lightly parted with in superfluous ornaments. Is it not easy to be seen, and sadly to be lamented, that to provide and maintain costly apparel, stately houses, rich house-furniture, delicious fare, and such like things, according to the fashion of this world; those crying sins of covetousness, deceit, injustice, with other like evils 
(f) What evil fire is that which must be fed with such fuel? , act their parts in some professors of an high strain, to the great dishonour of the glorious name of God? And why is it that precious opportunities of assembling together, and visiting one another, are so often neglected by the Saints? And oh, whence is it that there is so little looking after, and preparing for the great day of Christ's coming; the hearts of professors being surfeited with the cares of this life, and that day ready to overtake them unawares; and they in danger to be found without their wedding garments? Is it not so with many, or most, because their endeavours are overmuch laid out, and precious time (not to be redeemed with gold,) unprofitably spent 
(g) Is this to walk wisely, redeeming the time, thus to spend it in vain adorn? , and wasted in providing, and putting on costly and curious apparel; whereas to provide convenient garments, without such ornaments, and to procure other accommodations in, and about their houses suitable thereunto, so much time need not to be taken up, nor careful thoughts 
(h) How many careful thoughts do some take to provide and put on needless deckings? how do such obey that word of Christ, Mat. 6.28. Take no thought for raiment? 6. Ground.  (forbidden by Christ) laid out for themselves, or their Children after them. Observe that word, Mat. 6 28. Why take ye thought for raiment? and vers. 32. After all these things do the Gentiles seek.  
A sixth ground is taken from the glorious things promised to the people of God, who deal their bread to the hungry, and bring the poor outcasts to their houses. Isai. 58. 7, 8. etc. viz. That their light shall rise in obscurity, their darkness shall be as the noon day; they shall call, and the Lord will answer. Those high enjoyments are here promised to a people who make another use of their outward substance, then to lavish it on needless ornaments, as the manner of some is. Unless there be a reformation in this thing, what singular works of this kind  can be done by the Saints, which may be good Evidences, that God hath set them in the ready way to those high attainments. They who wait for such glorious things, and expect such large measures of the Spirit, must learn to be good Stewards of the things of this life 
(i) They who wait for the Spirit must be content to part with all their fleshly delights, and act as the wise Merchant man, who having found one pearl of great price, sold all and bought it. Mat. 13.45, 46 . He that hath an ear, let him hear what Christ saith; If ye have not been faithful in the unrighteous Mammon (the riches of this world) who will commit to your trust the true riches? He that is unjust (or unfaithful) in that which is least, is unjust also in much, Luk. 16.10.11. The people whom God will use and honour, to raise up the foundations of many generations, to repair breaches, and to restore paths to dwell in, Isaiah 58.12. They shall not (as others have done) seek great things for themselves, but shall be a merciful, holy, humble, selfe-denying people; as may appear by comparing with the 12th verse, the five foregoing verses of that Chapter. And if God will do such great things by them, without doubt the Spirit of the Lord shall be early and abundantly poured out upon them. These things duly considered, it appears, that those precious promises, together with the Saints earnest expectation of such great and glorious things to be fulfiled in this generation, do lay a strong engagement upon us, to cease from our superfluous ornaments, and all things else that hinder Saints from doing those singular things before expressed, Isai. 58.7, 8, 10.  

7. Ground.  Seventhly, The day and time we live in, calls to this reformation. Is it not a time of trouble, a day of great rebuke, and grievous blasphemies 
(i) See how Hezekiah though he were a king humbled himself, & put on sackcloth and how the Lord takes notice of his so doing. Isa. 37.1, 2. , wide breaches still remaining among God's people, glorious things brought to the birth, and no strength to bring forth? And is not this a time for Saints rather to be rending, then decking their garments 
(k) Observe the practice of Josoah and Caleb, when the people speak of making them a Captain, and returning again into Egypt, Num. 14.4.6. And see also the practice of Barrabas & Saul. Acts 14.14. . Undoubtedly, the day calls to mourning, and humbling ourselves, laying aside our vain ornaments? Is it a light thing to turn a deaf ear to Gods call by such dispensations? And when he thus calls to a people to deny themselves of their liberty 
(l) Are there not many such professors who mind their liberty more than their duty?  in outward things, then to stretch to the utmost bounds thereof? Isai. 22.12, 13. In that day (saith the Prophet) did the Lord of hosts, call to weeping, and mourning, and girding with sackcloth; and behold killing of sheep, and staying of Oxen, etc. And what follows? verse the 14, And it was revealed in mine ears, saith the Lord of hosts, This iniquity shall not be purged from you till ye die. With this let the Reader compare diligently that noted word in Amos 6.5, 6, 7. Where those are severely threatened, who drank wine in bowls, and forgot the afflictions of Joseph 
(m) Let the women professors in London and elsewhere, who spend so little time in private praying and humbling themselves, and so much in adorning themselves with costly array, and plaiting the hair, let such, I say, read and mark well Isaiah 3. From the sixteenth forward. Can they choose but blush or rather tremble at that word? . And can they escape much longer without correction, who do such things at this day? Do not Saints put fare away the evil day, when they put on their vain ornaments, and appear with badges of pride, and not the mark of mourners upon them 
(n) Who that beholds the appartell of most professors at this day, would take them to be such as sigh and cry for all the abomination of God's people? Is not pride in apparel one abomination? their partaking in it so apparently, plainly shows them without grief for it. ? And should it not be a Lamentation (that which is yet more unbecoming Christian profession) some glory in such things, which are indeed their shame? He that feels not the force of this reason taken from the hand of God upon us, and the many abominations and grievances , and hath no heart-bleedings because of the reproach that is daily cast upon the name of God, and his people, etc. let him examine himself, whether hath he 
* Psal. 28.4, 5.  due regard to the work of the Lord at this day? And whether he be a real mourner for Zion 
(o) See those promises to them that mourn in Zion. Isa. 61.2.3. & 66.10. 8 Ground. ? and one that prefers Jerusalem above his chief joy.  
The eight is derived from that duty incumbent upon the Saints, to walk as lights amidst a crooked generation, Phil: 2.15. and as the Lords holy remnant whom he hath reserved to witness against the evils of the times. And who sees not that pride in apparel, is now a reigning sin in this Land, even among professors, who, in their adorning themselves, differ little, or nothing, from the world, that wallows in wickedness, and vanity? 
1 John 5.19.  That which aggravates this evil, and renders it more odious, and should set Saints at the greater distance from it, and from all appearance thereof, is, that there is a troop of evils, as covetousness, defrauding, lying, oppression, grinding the faces of the poor, etc. with many such like sins, which do attend it. Can we be zealous and jealous for the Lord of hosts, and refrain from bearing a testimony of our dislike of this abomination? And how can this be done, except we first begin at home, putting from us all appearance of that evil, which we condemn in others? God's people, 
Rev. 18.4.  who are called to come out of Babylon, are straight charged not to partake of her sins 
(p) Christ's witnesses do torment the beast not only by word but conversation. Did not Noah by his practice in building an Ark condemn the old world? ; One reason is because God will make use of them to declare against them. Now that the Saints may bear a full testimony against this evil of pride in apparel, which is one of the sins of the times, and one of Babylon's sins, (as appears. Revel: 18.12. and 15, 16 verses.) It behoves them to clear themselves from it by a contrary practice 
(q) In such away we ought to man fest our dislike, so that he may run that readeth it. 9 Ground.  to this corrupt generation in their proud manner of adorning themselves.  
Ninthly, The presence of the Lord with his people, encouraging them to this reformation, affords another ground 
(r) As God goes before his people to bring them out of Babylon, so to bring them off from her sins. : His hand (as they are persuaded) having strongly set it upon their hearts, in several Assemblies, solemnly waiting on him, to reform without delay, accounting that now God is purging away all the dross of Zion, he will not leave such worldly superfluities long remaining upon the garments of Saints. It's confessed, that inward impulses, and persuasions of good men, are not always good arguments to prove a matter: yet, when a praying people, such as desire to tremble at the Word, and labour to walk exactly, are unanimous in a persuasion or motion, which hath such Scripture-grounds for it, as hath been alleged for this; Such an argument in its place, well accompanied with other weighty reasons, deserves to be considered by such as fear the Lord.  

10 Ground.  The tenth and last ground is, because of offence, which is taken by those who sigh and cry for all the abominations of professors 
(s) God hath great regard to such as sigh and cry for all the evils of professors, though men make light and puff at them. See & consider well, Ezek. 9.4, 5, 6. ; They cannot but mourn to behold such needless costly deckings upon the apparel of Saints. They also declare their conscientious offence thereat. If Paul would not eat flesh while the world was to stand rather than put a stumbling block in the way of his weak Brother, 1 Cor: 8.13. should not Saints much rather refrain from those needless things, then give offence, and cause grief to the tender hearts of those for whom Christ died? And whereas it may be said, some good men are offended at the leaving off such ornaments 
(t) We may justly refrain from our liberty to avoid offence, but we may not neglect our duty to God for fear of offending good men. ; Is it from their goodness? Is it not rather because some private interest of their own, or their friends, is thereby struck at? If they be conscientiously offended, the reasons before-going may suffice to show, that the offence is unjustly taken at those, who on the grounds laid down, cease from putting on upon their garments such superfluous ornaments, and in conscience towards God choose to walk in that way of reformation, whereon so clear a light of truth shines.  
Now, for as much as all reformation meets with opposition, it cannot well be expected, that this, which runs so contrary to the stream of the common opinion and practice, and is so opposite to men's fleshly lusts and interests, should easily take place. I shall therefore proceed to consider, and answer several Objections, which are, or may be made against the reformation pleaded for, and the grounds before laid down.  
1 Object. Did not Sarah and Rebeccah wear rich Jewels, and if so, why may not beleivers in these days, wear such ornaments, if their ability will extend to provide them?  
Answ. First, We find not that there were at that day (as now there are) many poor Saints on every hand needing to be relieved.  
Secondly, Neither was provision made for their costly ornaments by such notorious abominations, of covetousness, and extortion, etc. nor the pride of professors, their pride in apparel, grown up to that height, as that there needed then, as now there doth, such a loud sounding-testimony in word, and practise, to be borne against it.  
Thirdly, Some things practised by Abraham, and David, with as much approbation, as the wearing of Rings and Jewels 
(u) Did not their earrings soon become a snare unto them, else why did Jacob take them away and hid them under an Oak when he reformed his family, see Gen. 35.2, 3, 4. With this compare Exo. 32.2, 3, 4. See what use the Israelites made of their golden earrings. And did not gold earrings prove a snare to Gideon and his house, Judg. 8.26, 27.  by Sarah, and Rebeccah, it becomes not Saints to practise: Had not Abraham his Concubines, and children by them? Gen: 25.6. And did not David take unto him many wives and Concubines? 2 Sam: 5.13. Would not Saints blush to be found walking in their steps in these things now?  
Fourthly, In those days of ignorance, in the infancy of the Church, God dealt with his people as Parents do with their little Children, who give them such things as are taking to the eye, to win upon their affections; and lay such commands upon them, as are suitable to their tender age, and present capacity. So did God give goodly outward gifts, and ornaments to his people of old under the Law. And as he hath at sundry times, and in sundry ways, so also by several degrees, discovered his will to his people, according to that ability he hath given them to bear. Wherefore it will not follow, because God did at first tolerate the wearing of such ornaments, that therefore now he calls not his to deny themselves in these things. The precedent of some wearing such ornaments then, makes not so much for that practice, as those many Gospel-precepts laid down in the second ground, with those other arguments accompanying make against it now.  
2 Object. This is for the honour of Christ, that his servants and followers put on such ornaments, seeing thereby they make it appear they serve a good Master.  
Answ. It is for the honour of Christ our head, and Lord, to have his members and followers conformable to him 
(w) It is enough for the disciple that he be as his Master, and the servant as his Lord. , even to Christ crucified, as were the Ministers of Christ, and his despised followers in the primitive times. As for those who judge of the condition of the servants of Christ, either of their happiness or misery, with respect to their outward state, and accommodations, what would such have thought of Christ, had they seen him borne in a manger, and hanged on a tree? The mistaken world, which (as John saith, 1 John 3.2.) knoweth not the Saints, judging after the wisdom of this world by such false rules, may, and shall, stumble at the Saints, as they did at Christ, who were offended at him, and said, Is not this the Carpenter's son? It is the glory of the members to be like their head, the followers to be like their Master. The legal worship, Temple, and worshippers, had indeed rich adorn belonging to them, which was to the honour of God in that day, under that dispensation; But the new Testament-glory is inward, in the Spirit, in the hidden man of the heart. The typical Temple was adorned with Gold and Silver, but the true Temple spoken of 2 Cor. 6.16. is adorned within with that which is not corruptible, and outwardly with such self-denial and good works before men as do become the Gospel.  
3 Object. Some object, this would be to expose ourselves to scorn, and to make ourselves ridiculous in the eyes of men, if we should put off our ornaments, and walk in that way which here seems to be prescribed.  
Answ. First, Such extremities are not here pleaded for, as may occasion such contempt to be cast upon you. Who will laugh at you, for forbearing to put on upon good and convenient garments, such superfluous trimming, as hath no show of use? Is it not usual with civil people to commend going plain, as they call it, and to condemn professors for their pride in apparel? As for holy mortified persons, they are more exercised in sighing for all the abominations of the times, then that they should be found to contemn any man upon such an account. Some light professors there are, who neither lay to heart their own, nor others sins, but like Dives, they cloth themselves sumptuously, and far deliciously every day 
(x) 
Luk. 16.19.23, 24, 25, 28.  
This description of Dives his fine clothing and sumptuous fare, etc. and withal his fearful end, may serve for a profitable Caution to some who even tread in his steps.  
They who keep to the word may expect to be for signs & wonders in Israel, even among professors.  
●●a. 8.16, 17, 18.  , such (being too much accustomed to vain laughter) may laugh in the face at such a reformation, whilst inwardly they have indignation against it, because it witnesseth against their vain practice.  
Secondly, The servants and followers of Christ ought not to think it strange if they be counted for signs and wonders, seeing it is no other than what was prophesied beforehand in the Scriptures, Isai. 8.18. Zach: 3.8. How could such lay down their lives for the truths of Christ, who cannot bear to be laughed at for righteousnesse-sake? whilst the glory of God is promoted by their endeavours for such a reformation, whereof they see there is at this day among the Saints so great a need.  
4 Object. God hath promised that his people shall possess the riches of the Gentiles, Isai. 60.9.17. and that they shall have plenty of Gold, and Silver, Isai. 61.6. If so, and God hath already begun to subdue our enemies, so that they submit themselves, and come with presents to us; why then, may we not prepare, and put on costly jewels, and ornaments? What better use can we make of the riches we possess?  
Answ. First, That those Prophecies do agree with what is written in the book of Revelation concerning new Jerusalem, and have relation to the same glorious state of the Church, may evidently appear by comparing the sixtieth Chapter of Isaiah with the 21 of Revelation. It's true indeed, the Kings shall bring their glory into it, etc. but that the Saints are not yet come to that new Jerusalem-state, is sufficiently manifest from that sorrow, and sighing, and the many sad complaints of God's people as at this day; all which, as also the present poverty and suffering, of many Saints, are inconsistent with their glorious privileges in the New Jerusalem; for there shall be no sorrow, nor crying, Revel: 21.4. If it be granted, that such ornaments shall be worn by Saints in their triumphant state then, it will not therefore follow, that they may put them on in their militant state now, whilst the days of their mourning are not ended, and whilst the bridegroom is not with them 
(y) The children of the bride-chamber cannot but mourn whilst the bridegroom is not with them. .  
Secondly, Saints ought to be so afflicted in and for the afflictions one of another, that as fellow-members of one body; If one member suffer (saith the Apostle) all suffer with it, 1 Cor. 12.26. Upon this account, how deeply ought we to be affected with the lamentable miseries of God's people in many Lands, who groan daily under grievous sufferings by persecution, reproach, imprisonment, and all manner of oppression? Are any of us set at liberty from such bondage, ought we not yet, to consider ourselves in the same body with them? and be in bonds (in respect of a sympathy and fellow-feeling of their grievances) as if we were bound with them? Heb. 13.3. and can we be thus affected, and yet plead for, and put on costly array, and rich ornaments (as the manner of some is, who lay not these things to heart) as if all were well 
(z) Are not such like Gallio, of whom it's said when Sosthens was beaten he cared for none of these things. , and nothing aileth us? I shall not here meddle with that question, What times to come may allow of? only let me allude to the words of Haggai the Prophet, Hag. 3. Is this a time for you, O ye, to dwell in your ceiled houses? so, is this a time for Saints to be decking themselves with costly ornaments, whilst so many of their brethren abroad are wounded, and lie as it were bleeding even to death 
(a) Mark how Moses reproves the children of Gad and of Reuben when they would sit down before their brethren were put into their possession. Shall your brethren go to war, and shall ye sit here? Numb. 32.6. ? Might it not rather become a true hearted Israelite, with a tender eye to these things, to say with Vriah, 2 Sam: 11.11. The Ark, and Israel, and Judah, remain in tents, and the servants of the Lord are encamped in the open field, etc. shall I then go into mine house, to eat, and drink? etc. May not this his saying shame many professors now, who abate nothing of their superfluities upon the account of all the wants, sorrows, and sufferings of the people of God 
(b) As those who are not grieved for the afflictions of Joseph, give themselves great liberty to drink wine in bowls, etc. Amos 3. So on the contrary they who are grieved for joseph's affliction are led to deny themselves to such things. , and all that reproach which is cast upon the glorious name and cause of God?  
Thirdly, Hath God blest his people in this Nation with the first-fruits of those promises? should they first serve and adorn themselves, and not rather honour the Lord, and adorn his Gospel, by relieving the poor Saints, and others, with the first-fruits of all their increase 
(c) God required of his people of old that they should offer to him without delay the first fruits of all their increase. Exod. 22.29. With which compare that word in Ezek. 20.41. Which relates to latter or last days. ? As for the late war (wherein the cause of Christ and his Saints was pleaded with such great resolution and wonderful success) was it not at first promoted by the free offerings of the godly, and well-affected people, who brought in their money, plate, and jewels, and kept not bacl their lives, when they were called for 
(d) Did not the people as in the days of old offer themselves and theirs willingly to the work of the Lord, asserting with their lives in their hands, that the cause was the Lords. The people went out as they were called thereunto, to help the Lord against the mighty. ? Let it be considered whether the rich spoils gotten by such a war should not have been brought into a public treasury, to be faithfully disposed of for the benefit of the cause and people of God 
(e) Joshua 6.18, 19 the gold and silver taken from the enemy, converted to private ends and use, became a curse and a trouble to the Campe. ; the instruments employed taking to themselves food and raiment convenient for them, not laying up for themselves, nor laying out for their lusts? How well would such a course agree with that remarkable word, Isai. 23.18. The merchandise of Tyre (which in respect of her fornication with the Nations doth fitly resemble mystical Babylon) and her hire shall be holiness to the Lord; it shall neither be treasured, nor laid up, but it shall be for them that dwell before the Lord, to eat sufficiently, and for durable Clothing 
(f) Do not some to maintain gay cloating, bind heavy burdens on the backs of Saints? ? And if these things ought to have been done, and are not, but that which is contrary to them, may we not conclude, that the costly apparel, and the great treasures of many who are enriched by the late wars, (considering the state of affairs civil and spiritual in these nations 
(g) Fasting and prayer are commendable things, but the breaking off hard yokes is that which is more acceptable to God, Isa. 58.5, 6. , and the condition of thousands of Saints at this day in the world) are more like Achans golden wedge, & Babylonish garment 
(h) Are there not some achan's to be discovered and punished before the Lord will give his presence in the Camp? Do not his late dispensations speak with a voice like that, Josh. 7.13. There is an accursed thing in the midst of thee O Israel, thou canst not stand before thine enemies, until etc. Read the 6 of Josh, 18, 19 and the 7th Chapter throughout, and compare diligently the things that have been, with the things that are, and take heed of being taken with goodly Babylolonish garments, gotten by the spoils of the enemies, Josh. 7.21. , then like the great riches Saints shall possess, and the golden ornaments (as is supposed) they shall put on, in the day of Jerusalem's perfect prosperity?  
5 Object. Others say we fear least by forbearing to put on such ornaments, we should give occasion to the world to charge us with covetousness.  
Answ. By the exercise of your liberality in relieving the poor Saints, by entertaining strangers, and such like works, such censures may easily be prevented 
(i) Whether they who commit the keeping of their souls to God in well-doing, aught in like manner to commit the keeping of their good names to him. . If any forbear the wearing of costly array, in design to reserve the gain thereby for their covetousness, they are justly served, if that reproach fall upon them. Yet all this makes nothing against a conscientious reformation in apparel, which is a special help against covetousness, an evil practised by most men to uphold their pride. Wherefore let them both fall together, and this objection will be gone.  
6 Object. What say some? we fear least by leaving off our superfluous ornaments, we should bring ourselves into danger of being numbered with the Quakers, seeing they are observed to speak much against pride in apparel.  
Answ. I answer, First, May we not as well on the same ground cease to declare against false worship, and to speak of the Spirit, because they who are called Quakers do such things, and others who shall so do are like to be so accounted?  
Secondly, Some men do good things on evil grounds, to promote bad designs; we may not therefore refuse to do the same things on good and righteous grounds.  
Thirdly, 
(i) How few do show Gospel-faith by their obedience to that Command of Christ, which bids them to rejoice and leap for joy, when men shall reproach them for his sake. Luk. 6.22, 23.  If this thing be of God (as hath been before showed at large) we ought not to be discouraged therein on any such account: see Isa. 51.7. But herein rather to rejoice (k), if we be counted worthy to suffer that, or any other shame for righteousness sake; for Christ hath pronounced such sufferers greatly blessed, Mat. 5.10, 11, 12. Luke 6.22, 23.  
Fourthly, Consider whether this people's standing up to plead for the Spirit; as also for reforming in habit, and for some other good things, at this time, may not have in it a design of Satan, to bring up an evil report upon those good things, and the persons that practise, and seek to promote them 
(l) Satan he doth it in malice, but God in just judgement doth lay stumbling blocks before men. Jer. 6.21. Luk. 2.34. Isa. 8.14. 1 Pet. 2.7. ? May we not, I say, look at this as a stumbling block cast in the way to hinder this good work by the Enemy of man, who leaves no way unattempted to stir up the minds of men to prejudice against the truth?  
7 Object. The great cry of many is somewhat like to that of Demetrius, Act. 19.25. By this craft we have our wealth, viz. many rich trades by Sea and Land, whereby many families are maintained, are upheld by the wearing of costly ornaments on apparel.  
Answ. First, Observe that this objection is agreeable to that prophecy, Rev: 18. which describes the doleful complaint of the Merchants of the earth at Babylon's fall, when her pride and pomp is brought down, as we read, vers. 18. They cast dust on their heads, and cry, Alas! Alas! that great City! wherein were made rich, all that had Ships in the Sea, by reason of her costliness 
(m) Are there not divers complaints & murmur among the people of England at the removing of Popish superstitions, because the trade was maintained by costly provisions for them. . Such complaints becomes not the sons of Zion, who have their conversation in Heaven. They are bidden to rejoice at her fall, even then when those Merchants mourn: see Revel: 18.20.  
Secondly, As for the families maintained by such trades, are they rich? or are they poor? If rich, are the Saints bound to maintain such? who hath required this at their hands? If poor, and if the good of the poor and their families be the mark aimed at in such wear, were it not much better that what they have to lay out in such superfluities, might be given immediately into the hands of the diligent poor? or such as through age, or other infirmity of body, and unable to work? If in buying such things at the shops, men act conscientiously for support of the poor; do they act wisely, to let the rich shopkeeper gain so much by them 
(n) By that time the gains have passed through the shopkeepers hands, little is that which is left for the poor. , who oft proves a bad Steward of their bounty, and an hard taskmaster to the poor that work for him? The Scripture abounds with many great and precious promises to him, who from a right principle within, gives liberally to the poor, as, Isaiah 53.7, 8, 9, etc. Luk. 14.13, 14. Prov. 28.27. Mat. 19.21. 2 Cor. 9.6, 7, 8, 9 Mat. 6.2, 3. Luke 11.41. Deut. 15. 10th. But what one word of them, or what other promise can a man warrantably apply to himself in buying such trim? Let the gallant professors consider it well, and ask their experience, Will it give them a clear testimony of God's promise or presence with them in so doing? but in giving to the poor, that duty so oft commanded and commended to us by the Lord, many humble and merciful men can say they have met with many good words of promise, 
Psal. 19.10.  more sweet than honey, and dearer than thousands of gold. He that pitieth the poor (saith Solomon) dareth to the Lord, and that which he hath given will he pay him again, Prov. 19.17. But can such who lay out their money at the shops in costly ornaments, account that in so doing they lend unto the Lord? and that God will pay it them again? so that they who thus act, show thmselves in this matter neither wise for the poor, nor for themselves.  
Thirdly, As for such as are poor in Churches, who are employed in making Lace, and such like Ornaments, If God enlarge the hearts of the rich Members to study to do some singular works of mercy, causing them in order thereunto, to cease from their costly superfluities in house-furniture, apparel and delicious fare, and from seeking great things for themselves, and theirs, they may (without doubt) set their poor fellow-members on work, in providing things honest for necessary uses, whereby they may be more profitable to their Generation, and spend their days on earth with more satisfaction, and to a better account, than in making, and providing such vain things, which tend to little profit, but for the most part merely serve the lusts and humours of proud men. Let ours also (saith the Apostle, Tit. 3.14) Learn to maintain good works (some read honest Trades) for necessary uses, that they be not unfruitful. Might not the poor Saints, if the rich were blest with an heart to devise liberal things, be set on work, in making coats (with Dorcas, Act. 9.39.) and other linen and woollen Garments for poor widows, and for the Fatherless? and would not this be a praiseworthy work, and that which would give occasion to all beholders to glorify God? so that if we respect the glory of God, the good of the Poor, and our own Comfort, the way that is taken, to go to the shops, and upon the account of maintaining Trade, to lay out their money in needless Laces, Points, and Ribbons to put them on upon good , which are convenient, and may well become us without them, this way I say is not the best, and most excellent.  
Obj. 8 Some great Professors are ready to object, we may provide and put on superfluous Ornaments, and yet reserve enough to bestow on the Poor, seeing the number of them whom we are called to relieve is but small, and most of them can make a shift to live with little help.  
Answ. First, Such aught to know and consider, that of those whom God hath blest with a liberal portion of outward things, he expects and requires a proportionable excercise of liberality, for to whom much is given, of the same much shall be required, 
(o) Observe how the widows two mites are valued above the great gifts of the rich, Mark. 12.43, 44. 1 Pet 1.14, 15.  Luk. 12.48. Act. 11.29. And yet the rich (even in some Congregations of Saints) count they do well, and enough, if they give to the relief of the poor double what other mean men do, two shillings to their one; whereas (did they dispense their gift according to their ability) they would give fifty for others one. Believers who are rich in this world, are required to be rich in good works, 1 Tim 6.17.18. And if any man minister let him do it as of the ability which God giveth, 1 Pet. 4.11.  
Secondly, Do such, in relieving the poor, walk by that rule, Deut. 15.11. Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy in the land? and in the verse before, Thou shalt surely give him, and shalt not be grieved; and again in the 14. verse, Thou shalt furnish him liberally out of that wherewith the Lord thy God hath blessed thee. But on the contrary, is it not ordinary with some that are Rich, to count it enough to keep their Brethren from perishing? How few walk up to that Golden Rule, Thou shalt love thy Neighbour as thyself? he that so loves his Neighbour, seeks to make his life in some measure comfortable as be doth his own, and in so doing (though not for so doing in way of desert) more joy is to be found, than in the greatest worldly glory, which when men have purchased with much expense, procures them little comfort here, and will afford them less in the day of Christ. May not many who so lavish out their Gold and Silver on their sumptuous clothing, justly fear lest they fall under that heavy charge in the day of Christ; I was naked, and ye clothed me not, hungry, and ye fed me not, Mat. 25.42.43. Such as now wear costly apparel on the back, with great bunches of Ribbons on the belly (as the manner of some is) will they not then blush, and be ashamed when they shall be called to look back and see how they have used their talents, and be required to give up their account to 
(p) Do not the brave gallants put that great day of accounts far off?  God?  
Thirdly, They know few in want. If they were not willingly ignorant, they might soon be informed of many objects of pity, who call for large bounty, and bowels to relieve them in their present wants and 
(q) Such give little encouragements to others to acquaint them with their wants.  straits. The time is near, wherein that word shall be fulfiled. Esay 32.5. The vile person (such an one as first serveth his Lusts, and then throws a little of the overplus to the Poor) shall be no more counted liberal, nor the Churl (who possibly will do something for the poor by much entreaty) shall no more be said to be bountiful, but the liberal man shall be known by that character, in the 18. verse, by devising liberal things, and mark what follows, by liberal things shall he stand. To seek out the Poor and needy, the hungry and the naked to feed and  them, and to avoid all unnecessary expense, that he may be the better able to do such works, this speaks a man liberal indeed, thus to devise liberal things. And he that doth thus (providing things honest and needful for himself, and for his family) as he is likely to find no lack, so to have little, or nothing over, wherewith to provide costly superfluities. For conclusion of the answer of this objection, 
2 Cor. 8.15.  let me without offence propose to some Saints in Churches, whether do they remember their Brethren in other Congregations besides their own, who suffer adversity, as being in the same body of Christ with them, and do they make it appear by caring naturally for them, and extending relief to them, according to examples of the primitive Saints, 1 Cor. 16.1, 2, 3. compared with 2 Cor. 8.1, 2, 3. etc. Act. 11.29, 30.  
Object. 9 It is enough for us to avoid some extreme vain fashions, and to conform in our apparel to other civil people of our degree?  
Answ. This saying suits well with the Laodiocans of our times, who are much taken with the friendship of this world, but to such I shall use the words of the Prophet, Arise, depart ye, this is not your rest, for it is polluted: Hath not Pride infected all degrees, high, and low, from the greatest masters to the meanest of Servants? Not to speak of the Pride and pomp of some men, and how it is supported, Do we not see, that even those who get their living hardly, by their daily labour, instead of laying up against the time of age or sickness, lightly lay out what with labour they get, on vain and costly 
(r) Such trim as are used by poor servants are oft times more costly to them then other rich adorn worn by men of estates.  superfluities? And what do they allege, but that its ordinary for others as mean as themselves so to do? But let Saints remember that command of God, Thou shalt not follow a multitude to do evil, Exo. 23.2. and the words of the Apostle, Rom. 12.2. where we are commanded to be non conformists to this World, and withal observe his earnest exhortation to the believing Ephesians, not to walk as other Gentiles, in the vanity of their mind, etc. Eph. 4.17. to the 23. verse, for further answer see the 8 ground.  
Object. 10. Some who seem to be highflown in knowledge and contemplation, object against this Reformation, that this is a small matter, and so they puff at it, and are offended as Naaman the Syrian, when the Prophet bid him do a small thing, 2 King 5.11.13.  
Answ. First, Doth God call for it? be it granted that the thing is but small, in comparison of some weighty matters, so much the rather ought it to be done by the Saints without gainsaying. But so small a thing as it is, weightier matters are highly concerned in it; for (besides the clear tendency of this Reformation, to promote many singular good works, which would adorn the Saint's profession, and turn for a testimony to them, that God hath set them in the way of those choice and high enjoyments spoken of in the sixth ground) it lays siege to those mighty sins, viz. Covetousness, Oppression, Extortion, Injustice, Fraudulent dealing, with many other like evils, which are practised mainly to maintain a worldly gallantry in costly apparel, and such like superfluities.  
Secondly, To allow ourselves in any evil, though but a small one, is no small evil but a great one, such as makes a deep wound in a tender Conscience, and prepares the way to the worst of evils, 
(s) See the danger of sinning wilfully Heb. 10.25, 26 27, 28 and take heed of the least slip that leads to it.  Have not these times abounded with sad examples of some, who at first slighting some lesser commands of the Gospel, and giving place to sin by little and little, have at length become despisers of the Ordinances of Christ, and have set light by Christ himself, and his precious blood, turning the grace of God into wantonness; abusing Gospel's liberty for an occasion to the flesh, even unto gross Licentiousness? Wherefore the rather ought Saints to be circumspect in all things, and to avoid such arguing in defence of small sins, 
Gal. 5.13 Eph. 5.15 1 Thes. 5.22  seeing it proves oft times a sad beginning that leads to a fearful end. And now in as much as God is turning his hand upon his People, to purge away all their dross, according to his blessed word, Isay. 1.25. We ought to see his hand upon us, and readily to submit thereunto, as workers with him in the strength of his grace, 
Isai. 4.4, 5.  to cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God, 2 Cor. 7.1.  

Isai. 34, last. 3 Mal. 2, 3. Isai. 33.15  The bright beams of that light, which is now rising on the Saints, will discover the least motes of evil remaining in them, and that fire which is in Zion will leave no stubble remaining. These things duly considered, this objection is no just exception against the reformation aforesaid.  
Object. 11. Some affirm with no small confidence, that their hearts are dead to things below, they take no pride or pleasure in their costly apparel, though it be made, and put on after the newest fashion, therefore they may, and can without scruple wear such things.  
Ans. First, If your hearts are dead indeed to them, the offence that is given to many tender hearts by such adorn, were there no other ground, may the more easily prevail with you to part with them.  
Secondly, Some who have thought thus of themselves, upon a sleight search, upon further and more strict inquiry, have not found their hearts free from the infection of pride in apparel, which where it is in most Professors, may be discerned by others, at least by themselves (upon a close search) in these two things.  
First, Their claiming, or at least expecting some more than ordinary respect suitable to their habit; yea, and if they come into the assemblies of Saints, they look to be preferred to the best places, and that it should be said or done to them according to that word in Jam. 2.2. If there come into your assemblies a man with a gold ring, and goodly apparel, and there come in also a poor man in vile raiment, you have respect to him that weareth the gay clothing, and say to him, Sir, sit thou here in a good place, 
(t) Is there not some such partiality to be seen in the assemblies of Saints at this day?  etc.  
Secondly, Their strange carriage to their poor brethren; How do such blush & are ashamed to walk the streets with their poor brethren in mean raiment? 
(u) Is not this denial of Christ in his poor members like that of Peter when he said in the high Priests hall, I know not the man?  Do they not shun their company in open places of concourse, and sometimes seem to dis-own them? Are they not ashamed to call them (or be called by them) brethren ᵛ? And why are they thus ashamed to own Christ in his poor members? It stands not with their honour to be seen with them, or at least to be familiar with them 
(w) Yet is not Christ ashamed to call them brethren. Heb. 2.11. . This becomes not those of their rank that wear such costly rich clothing. And if these things be so, beware lest your hearts deceive you in this matter, but let that be taken away, which is such a snare, and a stumbling-block to Saints.  
Obj ct. 12. Now may some say, we find ourselves upon the consideration of the whole matter, so far informed, that we know where to begin; we are convinced of some of our adorn, that they are vain, foolish, and offensive, unbecoming Saints, but we know not where to end, or what bounds to set to this reformation. Moreover we fear that hot contentions may arise among Saints about this matter.  
Ans. In following our light, 
Phil. 3.  we ought not to be of doubtful mind, but in this, as in other things, whereto we have attained, we ought to walk, waiting for further light in the improvement of the measure received. In reforming Religion from Popery and Prelacy, etc. who could at first set, or who can yet set the bounds to that reformation begun, so as to declare in every particular, whereto it will grow, so as to say hitherto shall it proceed, and no farther? or who could, or can yet resolve all the doubts and questions that have risen concerning that matter? nor was that or any other reformation that I could yet hear of, brought forth without some contention 
(x) What birth is there that comes without travel. ; but if upon such accounts any persons whatsoever, should (notwithstanding their being convinced of the need there was of a reformation) have withstood the work, or refused to enter upon it, they might be justly judged for their opposition, or neglect; It being Gods ordinary way when he sets his people upon a work at first, after conviction, to give them a measure of light accompanied with zeal and confidence, serving for an entrance, and after that, to come in with an increase of light for the carrying on the work begun, thus leading his people, as by step and step. These things are plain, and the application may easily be made to the matter in hand.  
As for the contention that may arise, Is it not the ordinary lot of the work of Reformation, and every part or piece thereof to pass thorough such fire, that both it and those who stand for it, may be tried? And such as hate to be reform (though they take Law and Gospel in their mouth) may be discovered? But let men take heed to themselves that they contend not against any part of God's work 
(y) Psa. 50, 16 2 Cor. 3, 18 we can do nothing against the truth but for the truth this becomes Saints thus to say and do Matt. 3, 15. , or that they be not found Newters when God calls to side with him in any part of righteousness, considering the words of our blessed Lord, He that is not with me is against me, and he that gathereth not with me scattereth abroad, Mat. 12.30. As for removing any other obstruction that may lie in the way to hinder this Reformation, I refer the Godly Reader to a diligent perusal of the ground laid down, with the answers given to the several objections before mentioned.  
Query. Here it may be questioned by some, who are or may be satisfied touching the Reformation contended for, viz. Whether being convinced that Saints ought not to put on such superfluous trim as are before spoken against: Shall we straightway take off such things if now we have them on? What good way come to us, or others, by so doing?  
Answ. Can you, being convinced in the thing, keep them on with comfort? Considering  
First, That in continuing them on, by example (which is a thing many look at in such matters) you uphold the evil, and promote it in others, who are encouraged by beholding your vain adorning, to procure and put on the like.  
Secondly, You can not well use tongue or pen to oppose such superfluous Ornaments on others, seeing they remain on your own Apparel. Will not every man be ready to say, Pluck out first the beam which is in your own eye?  
Thirdly, You may never live to wear out the  you put on, so that if you should think then to reform, when you have done with them, and not before, you may never live to have the honour to do God that service to bear your testimony against that evil. Remember the wise man's words, Eccesiast. 9.10. Whatsoever thine hand findeth to do, do it with thy might, for there is no work nor device, nor wisdom, nor knowledge in the grave, whither thou goest. If therefore you have light leading you to bear your testimony in word and practice against such superfluities, Walk in the light, whilst you have the light, Joh. 12.36.  
Fourthly, Although the putting off such things seems to present no present outward advantage to any man, yet inasmuch as it puts a man into the better capacity to help forward a general Reformation among God's people, and seeing the great good which may be expected to come thereby, will, to the great satisfaction of  Christians, soon countervail the parting with those things, (which are no gain, but rather loss to them that wear them) therefore let them be parted with, and no longer retained by Saints. 
The Conclusion.   
That it is expedient there should be some Reformation among Saints in their Apparel, in respect of some extravagancies and vain superfluities, most, or all good men acknowledge. As for the way that is presented to the Saints in this Discourse, I deny not but it may be liable to exceptions in some cases, and so are many or most general Rules in the Scriptures of 
(z) That great Command and for doing no manner of work on the Sabbath, did admit of exceptions in some cases, as appears Matth. 12. the beginning of the chapter. 2 Pet, 2.12.  Truth. If they who are friends to this work, dislike this essay, or rough draught, let them bring forth their polished Endeavours on this Subject. In the mean time, this I say to all that fear the Lord, who upon the reading hereof shall remain dissatisfyed in this matter: Take heed that ye speak not evil of the things ye know not, or have not considered, but seriously weigh, as in the sight of God, and in his holy fear, the things laid down in this Discourse, not forgetting or neglecting to seek the Lord herein, remembering the words of wisdom, Prov. 28.5. They that seek the Lord understand all things. I shall shut up all with the words of Gamaliel to the Jews. If this counsel or work be of men, 
Acts 5.  it will come to nought, but if it be of God, ye cannot overthrow it, lest happily ye be found to fight against God.   

QVERIES for the People called QUAKERS.  
FIRST,  
WHether are you willing that the depth of your persuasion or opinion touching Jesus Christ his being now contained in the Heavens, the raising of our dead bodies after natural death, the Trial of Spirits and Doctrines according to the Scriptures, should be clearly and openly known, and published?  
Secondly, Whether do you not by many of your sayings (which admit of a double construction) craftily hid your persuasion in many things from the sight of some honest people, who take you to hold the same truth with believers in general, concerning Christ, the Scriptures, and the resurrection of the dead? Do you not endeavour to make them believe, you hold otherwise in some things than you do? And is not this dissimulation at the bests or lying after the manner of Annanias and Saphira, Act. 5.8,  
Thirdly, Whether yourselves (even all of you) be not men and women of sinful failings, and imperfections, as act those Godly people you cry down? Doth not the light within show you this? If not, 
1 Joh. 1.8.  tell us who are the persons among you without their failings or imperfections? And how came they so to be?  
Fourthly, Do you in 〈…〉 of the Congregations of Believers, as well look after those things which are Commendable as those things which are Condemnable in their practices? Do you not overlook the example of Christ in this, who in his message to the Church of Ephesus, writes in praise of the good things in them, Rev. 2.2. and particularly that they hated the Doctrine of the 
* Are not some Churches now to be commended for hating evil doctrines?  〈◊〉? Though withal he reproves them for leaving their first love, and Sard●s Church being reproved, some few names are excepted. Do not you on the contrary cry them down in general, without any mercy?  
Fifthly, Whether your declaring against instrumental teaching, yet going about divers of you, informing and instructing yourselves and others, who are free to hear you; doth not discover a gross contradiction between your professed principles and practice, and plainly show that you would have them hear none but you? and whether this be right to set them against instrumental teaching, to bring them to hear your declaring, as some of you call your speaking, altering only the name?  
Sixthly, Whether instrumental teaching be unsuitable to the new Covenant? If so, Why did Christ being ascended, appoint Pastors and Teachers in the Church, to continue until we all come into the Unity of the Faith? etc. thus ordaining Ministers for the work, while work remains for the ministry. Did Christ burden his Saints with needless appointments?  
Seventhly, Whether the Scriptures you bring to oppose Gospel Ordinances, do not serve only to make void Circumcision, with other Ordinances of Moses Law; and to witness against walking after the tradition of men, with the carnal formal practice, or idolising of true Gospel Ordinances? All you say, making not at all against a spiritual practice of Church-Ordinances, as breaking bread, and exhorting one another, etc. wherein the Saints have the footsteps of the flock in the primitive times going before them, and the appointment of Christ for the continuance of these till his coming, which must be understood of his personal coming the second time, he being come in the Spirit with great glory, when he gave those Commands, 1 Cor. 11.25, 26. Revel. 2.25. Heb. 10.25.  
Eightly, Whether it is not better to wait on God in his good old ways recorded in his word, expecting his work to be gradually carried on as the growth of a building, or of a plant, or child, so running with patience the spiritual race set before us? or as the manner of some is, to forsake the principles of faith (whereof the Saints have had so great experience) in hope to start up suddenly from a low stature into perfection, by embracing a new doctrine?  
Ninthly, Whether Jesus Christ hath not prayed for those who believe through the word of the Apostles, according to John 17.20? And if so, Whether they are not in a good and safe way who believe accordingly? And whether it be not better to credit their testimony so fully confirmed by the Lord, and acknowledged by the Saints for many generations, than to forgo that, to embrace, 
Heb. 2.3.  and follow the say of some of your company?  
Tenthly, What is that faith which the Spirit speaks expressly, Some shall departed from in the latter days, giving heed to seducing spirits, and doctrines of devils? 1 Tim. 4.1  
Eleventhly, Whether that doctrine which in sum is no more but LOOK TO THE LIGHT WITHIN, with a curse upon disobedience, and a blessing upon obedience thereunto; be that glorious Gospel preached by Christ, and his Apostles, holding forth good news to all people? Or whether it be not a reviving of the old doctrine of Justification by works, wherein the mystery of iniquity worketh to darken the grace of God, in justifying the ungodly without works freely, and to make void the sufferings of Christ? Rom. 3.24. and the 4. Chap. 5. Gal. 3.1.  
Twelfthly, Whether the light that is in every man doth reveal Jesus Christ as crucified for sin, and risen again? If so, How came it to pass that so many strict men among the Philosophers, 
Acts 23.1. Act. 26.9. 1 Tim. 1.13.  and Paul himself walking according to his conscience before conversion, were ignorant of him?  
13 Whether you have not among you many who presume to be Masters, or Masterly teachers, contrary to that word of Christ, Matth. 23.10. in the true intent of it? Do they not usurp authority over the judgement and conscience of their followers, requiring them to believe and obey what they say, without ask their meaning, and examining their say by the Scriptures? whereas Christ expounded his say, as occasion was offered, and need required, to his Disciples, and the Bereans are commended for searching the Scriptures daily, whether the things spoken by the Apostle were so, Matth. 13.18, 19.36, 37, etc.  
14 Whether it be not high presumption, and spiritual pride, for some among you to break Christ's commands, and teach men so? and to judge (as many do) the secrets of men's hearts? and rashly without knowledge of men's conversations, to affirm that they have not the Spirit? If the Spirit of God witness with their spirits (as I doubt not but it doth with divers of them, you so judge) that they have the Spirit of God, and the work of regeneration witnessing thereunto, may they not by your bold judgement to the contrary, know how to judge of you?  
15 Whether do you not esteem the say of some among you of equal authority with the say of God in Scripture? and as readily, or more to be believed, and obeyed without any inquiry, whether they agree with Scripture or no? even although they plainly contradict the written word? Is it not an usual thing with many of you, to travel up and down to and fro, far and near, to the wearying of your flesh, and neglecting your relations, in obedience to such voices or say not warranted by Scripture, but contrary thereunto? yet in many things of this kind, wherein some of you seem to glory, the Papists themselves outstrip you, only, they are more modest than to go naked; And who hath required these things of any of you?  
16 Whether Satan that old deceiver (who often changes his shapes, being discovered in many of his old devices) may not now be expected to come in his best dress, as an Angel of light? and being discovered in his old Antichristian forms, and in rude ranting, now to come with power, and seeming purity, showing signs and wonders, to seduce from the plain simplicity of the Gospel of Christ, according to those descriptions of his coming, and working, 2 Thess. 2.8, 9 Mark 13.22. 2 Cor. 11.3.14? And if so, ought not all men to take heed how they believe every spirit, or powerful motion to be of God? as also, how they hear, 
1 Joh. 4.1.  and follow every Prophet that comes in sheep's clothing, and pretends to come with light? And are not those in the way to be easily seduced, who are so taken with the fair covering, and outside carriage of persons, as to embrace their principles without a serious spiritual Scripture-trial of them? Whereas we are commanded, If any man bring not this doctrine, receive him not, 2 Epist. Joh. 10. And Solomon saith, The simple believeth every word, but the prudent man looks well to his go, Prov. 14.15.  
FINIS.   

Reader,  
By reason of the Author's absence at the entrance of this Book into the Press, and notwithstanding all the care taken afterwards, many faults have escaped, some of the chief of which are here noted, the rest thou art desired to correct with thy own pen.   

Errata.  
IN the Epistle to those in Babylon, blot out (And for) p. 1. l. 20. for also r. so, p. 2. l. 9 blot out ye●, p. 4. l. 5. blot out aught, p. 5. l. 10. r. Jer. 51. l. 13. r. Is. 59 p. 7. l. 4. leave out from many promises to Believers. l. 9 r. since. l. 16. leave out that, p. 10. l. 10. for graces, r. grace, p. 20. l. 24. for light, r. like.  
In the Margin of page the 11. read Religious Scots.