A NORTHERN BLAST, OR THE SPIRITUAL QUAKER CONVERTED: Being Soul-saving Advice to the giddy people of England, who are running headlong to Destruction.  
Wherein are shewed the manner of their Meetings, in the County of Yorkshire, and Durham, their Quakings, Skreekings and ridiculous Actions; Also their fond and false restings of the Scriptures.  
WITH A full Examination, and Conviction of their Tenets.  
By G. EMMOT, of Durham Gent. formerly a Brother amongst them, but now( by the help of God) Converted, and Established in the Truth.  
LONDON. Printed for R. Lambert, Bookseller at the Ministers Gate in York, 1655.   

TO THE READER:  
Reader:  
SUch was the case of my special Friend, having long time time wandered in the Meander of Religious Dubiousness, or rather blind zeal, as that( God having at length opened his Eyes, to behold the wonderful things contained in his Law, Demonstrating by the Spirit the difference betwixt Truth and falsehood) he imparts to me( in private) this his long Circuition, or Shooting at Rovers, ere he could hit the Mark of a faithful and Divine Resolve. Who having related the several passages ( Non audita said comperta) I remembered that old Monastichon, Scire tuum nihil est, nisi te scire hoc sciat Alter. Wherefore deeming it illegal to conceal whatsoever tends to Gods glory and his Churches good; what he promiscuously declared, I have onely endeavoured Methodically to set in Order; presenting it to the public view of each faithful Christian, desirous to be informed, especially to thee who acceptest the willingness of  
Thy well-wisher in Christ GEORGE EMMOT.   

THE SPIRITUAL QUAKER: OR Soulsaving Advice to the Brethren, held out by G. E. who formerly hath been seduced, but now( by the help of his God) is established in the Truth. These following lines were shown me in a Vision in the Night, whereupon I arose and writ them into a Book.  

Who is inspired, here may scan  
What I professed, what now I am.  
See thou abhor and fly the Ministers who Teach  
The quaking Saints; who cry Repentance ought to preach  
The naked truth; they speak Christs Sacred Gospel free;  
All other teaching's weak, Gods Messengers they bee.  
All private Conventicles embrace and hold them sweet,  
Avoid their Principles in Churches who do meet,  
Their Doctrine is but lies, these are the Saints Divine.  
Their Visions Vanities, then choose no way but mine.  
Who so in body quake, their Soul Salvation's sealed,  
With Devils they partake, who unto Priests do yield,  
Headlong to be cast down, whose Doctrine gives to thee  
The loss of Sions Crown, Heavens eternity.   
I thank thee O Father, Lord of Heaven and Earth, 
Mat. 11.25. Psal. 8.8.  because thou hast hide these things from the wise and prudent, and hast revealed them unto Babes.  
I Have red of Ambrose Bishop of Millan, how he withstood the Emperour in his dayes, at the entrance of the Church, because he thought him altogether unfit to be partaker of such holy things: and we all know, how zealous Paul was in his way( though erroneous) persecuting the Saints. And I myself confess( though not at the Door, or Entrance of the Church, or public place of meeting withstood) have used all my Art to dissuade from entering, as altogether unfit, in respect they were( as I supposed) a rabble of iniquous persons, not worthy the Saints to interveen, and though with Paul I did not( because I wanted power) persecute, yet I undermined, and by private means plotted all I could, which might tend to their ruin.  
But when that Gospel Love( which thorough a self end displaced) was placed again in me, I began to wonder at myself, and wandering Oppositions, in thwarting and overthwarting the Gospels precepts, believing nothing( though nere so true) but what mine own private spirit( though nere so false) did move me to; as though I had in a moment gained more then Paul, who was wrapped into the third Heaven, or superlative favour of his Christ; many were the raptures which I dreamed to have, but all was but a Fancy or Somnaical, when I came to Descend, which must be by Humility ere we can Ascend to Eternity; I viewed( by the assistance of the Spirit) a number of misled souls, walking in the darkness of self Man, even the whole frame out of course, which caused my passionate soul to burst forth into these words: Arise, O God, judge the Earth, fill their Faces with shane, that they may seek thy name O Lord, who say, Let us take to ourselves the houses of God in possession; that all may know, that thou whose Name alone is Jehovah, art the most high over all the Earth.  
My proud and lofty thoughts, being thus( by the spirit of Love) brought down, I now wish also, that all who have been( in the like nature) seduced, may humble themselves under the mighty hand of God, and( if they please) red what here the spirit of God hath given me to speak.  
I am not able with the Rhetorician to adorn my work with some faire flowers, or graceful words, which might add a lustre to the subsequence, or place some large Encomium to stand in stead of a seemly Portal to the fabric; but my desire is to rear no golden Image, but a poor, humble, plain, rough-hewn work( held out from that Text of Jeremy) composed in Love.  
LAMENT. 3.40. 
Let us search and try our works, and turn again to the Lord.  
First Search.  
IN this part of the Exhortation I have been industrious, seeking how I might( by any means) grapple with my Christ; and leaving the worldly things, I betook myself to seek amongst the Papists; whose Gntleman-Usher was Antiquity( as they  told me.) These( I found) would have a Name in the world, to be called the Roman catholics, implying others to be catholics too; but when Divines  told me that the signification of the word was Universal( denoting the universality of Christs flock, having in all parts of the world some who have not bent their knee to Baal) I left that Name, and sought into their Service and Divotion, where I found blind Bartimeus more zealous then the quick eyed lynceus; Croesus dumb son more troubled to perform his actions, then the nimblest tongued Orator; I mean those who were blind by ignorance, and so dumb as that they scarce could speak one of the Scriptures sentences: yet were these busied to rumble and run over their Beadiols, though in the interim they would be pleased sometimes to discourse upon worldly matters, and fall to their devotion again: These poor souls have their Lay Books, but they must not have the Bible Book; for why? it is a Mystery. I went and sought further, where in an inner room I came to mass( as they called it) where was an Altar richly decked, furnished as though a banquet for a King were there prepared, the Crucifix, the Tapers burning, the Frankincense, the Sacring Bell; all these though books to some, red small sense to my Intellect. The Crucifix tis true might stand without a doulian adoration from my body, the Light was also good, especially within a darksome room, and the smell of Incense, where noisome savours and infections were suspected; but for my darkened soul small light I found, which would not( by a waxed Taper, or wooden Statue) be lead, but by an inward light, proceeding from the Spirit, and Christ the onely Crucifix. Then I lent my Ear with attentivenesse unto the Teacher, who was very costly arrayed with Cope and Vestment, and many other feat Crepundians; I heard his first beginning, which being in the latin tongue, I stood as dumb, or if been deaf, it had not mattered concerning what was spoken, so that my sense had not been weakened for the future. True it is, I could from those Grammatical rudiments, which formerly I understood, snatch like a hungry beggar one bone from him, which was, Introibo ad altar Dei: these though his first words, served me chewing till the last, how to construe them: what more he spake was unto me a Riddle; his cringing congees, lifting up a box on high, salutes, kisses, was but as a Mask to my masked understanding. Then I remembered that when the Apostle taught at the Feast of Pentecost, every one heard( who was there) in their own language, the Rites of Christ; which place of Scripture( having well considered) brought me back from Romes fair show, to see what the Reformation promised.  
Into a Cathedral I came, where was the Table decked, but yet no Crucifix, the Service in the vulgar tongue I heard, the Organs also in the choir was pleasure to my sense, and rather because reading Doctor Butlers Introduction to music, I had gained some small knowledge therein, whereupon( this being known) a dimminitive Priest brought me a Book, which part suiting my voice, I joined with heart, and voice, and understanding also. Here some time I stayed till fear possessed me with some intended alteration.  
Then I liked the Minister as well without as with his Surplice on; it was the Word I thirsted after; not the white appearance of his Lawn-like sleeves, but the whiteness and purity of Doctrine, which having heard, received, and being verst in all the principles, I left the rails and heard one teach, who had brought them from the Table to the Pulpit: this was an Odium unto me. After this I was invited to one, who as he has  told me preached Christ, he( I do confess having been his Auditor) not onely preached Christ by his Doctrine, as he seemed, but each tenth part( if not more) of his Sermon was Christ; her was much talking of Christ.  
Then my brethren Professors  told me of many new lights, which the Spirit had demonstrated, amongst which the Independents was the onely light; I being desirous to remove from darkness sought this light, where I beholded some praying one while, and some another, all being tolerated( who had a gift) to exercise: myself was there invited, yet I durst not take too much upon me. news was also brought of a Northern Candle, or Blazing Comet which cast such illustrious beams, as was not formerly seen or heard, the Woman Teacher called Barbara, to whom among the rest I went on Pilgrimage; she having opened her mouth, spake( as then I thought) like to a Saint in Christ, and Divinely taught; but that which was a stumbling block to me, was that place of Scripture in the first Epistle of Timothy, the second Chapter, the twelfth verse; where Paul having as it should seem espied the arrogancy of some such like effeminate Doctors, would not suffer them.  
nevertheless, I still seeking, met( at the length) one of my old acquaintance, who took upon him to persuade me, that I was but in the Letter still, and unless I went a degree higher, there was small hope to be saved, which terrifying drug wrought so strongly, as that I gave ear to what was spoken; he seemed to red a Lesson from the Spirit, wished me to look within, and think of an inward teaching, which I knew before was the Sermons ending, and the hearers beginning; he thought he taught me, yet affirmed all teaching was in vain, and gave me Scripture for it, Jer. 31.34. Hence I quiter relinquished what I heretofore professed; the Church was but a Steeple house, and whatsoever appartained ridiculous; the Bible I threw it by, esteeming nothing of it but a dead Letter, though what I spoken was still from what I had heard taught and learned from thence, which I( being ignorantly blinded) could not then conceive.  
Thus being new Moulded, I met my friend George Fox, whom I heard Syllabically dictate, as though he could not utter, but what the Spirit forced forth, busied like a Woman in travail to bring forth, though an abortive: he let me see what I was before( as he said) wading in a whirlpool, who with one finger helped me out, and set me on dry ground, confirming I had Christ now within me. After comes she that did the bottle bring, who purged me of all dregs and made me perfect, for by once tasting I was so transformed, as that to tell, I know not how to tell, but light I was though not in light: the world was now an Idol, my cloath and new apparel, with ribbons, points, and such like furniture, seemed like so many Hags or furies sent from Hell to torture me, whereupon like a man distracted, I rent them off as obnoxious, and threw them by as pernicious, put on an old cast svit of apparel, a small chord about my Hat, to have in readiness for that which without Gods special Providence I was running to. In this same garb I thought myself not worldly, but all spiritual: my calling now I slighted, would not be careful for any Family,( like an Infidel or worse) but unto travail would betake myself, amongst my quaking companions, amongst their Setteringtonians, Maltoneers, Paludarians I was, and there embraced my brother Collins, who had a spiritual Revelation, ( as he reported) to stand naked on Kerby-Moor side Market cross( not nailed on the cross) and speak the naked truth, where I expected the coming of the Livertonians, supposing to have accompanied them to mount Sion, ere the day of Doom( as 'tis called) approach, which Ratcliffes wife the prophetess held out unto us to be within a small number of dayes, but some of those Maltoneers who kept holiday enterrupted our passage, and  told the vision was but false, they had a spirit of delusion, which I suppose was all one as if he had said, the Saints have now the devil in them.  
Now having thus far fought, I desire that in the next place we may try our ways according to the Apostles Counsel, Try the Spirits whether they be of God or no; and what better rule can there be, or square to frame our work by, that so it may be fitly compact and join together, then that Evangelical Touchstone the Gospel, which is the true distinguisher of all false metals, or chief demonstrator of all false Prophets; and though we had one( not inferior unto Paul) teaching amongst us, yet would I follow the example of the Bereans: try that place, Acts 17.11. they tried by the rule of Scripture whether he was fit to be credited yea or no, and in the first place I desire a little to try the Papists, who officiating in an unknown tongue contradict the express words of their own Bible; try 1 Cor. 14.1. to 16. They would administer the Communion, but not in both kinds to the Laity, contrary to the express words of their own Bible; try jo. 6.35. & 1 Cor. 10.16. They will not allow the vulgarity to red the Scriptures, contrary to the express words of their own Bible, jo. 5.39. and try 1 Pet. 3.15. They affirm ignorance to be the mother of devotion, contrary to the words of their own Bible, jo. 17.3. & again Psal. 143.8, 9, 10. 1 Cor. 14.38. They bid us worship Saints and Angels, contrary to the words of their Bible, Isa. 63.16. and try Col. 2.18, to 23. Let us try our ways. Now if you object against me why I stand to try the Papists as not appertaining, I will( though not here) show my reason, when I have tried ourselves.  
First then to try our ways, we fly from the Congregation or public meeting to the Church on the Lords day, as scorning to enter such profane Steeple-houses, or accompany amongst such known sinners, saying as those people did of old; try Esa. 65.5. contrary to Christs example, who( though he was all purity, in whom was no spot at all, the spiritual giver and teacher, or giver of the Spirit) entred into the Synagogue upon the Sabbath day; try jo. 18.20. and Paul also the spiritual Quaker, try Acts 9.20. We avoid the general assemblies, because they are sinners, contrary to Christs example who accompanied amongst Prodigals and Harlots: try jo. 15.1, 2. And contrary also to the express words of the Bible, try Heb. 10.22, to 25. And doth not the Spirit in another place hold out unto us, that the godly and the wicked cannot( neither ought) to be separated until he sand his reapers( the blessed Angels) who shal divide the one from the other? try Mat. 13 24, & 29, 39. verses.  
Object. We say the place is nothing but a heap of stones, compacted and joined together, and wheresoever two or three or more of the Saints are gathered together, there is the Church.  
To this( according as Divines do teach, and we must also confess) I answer, the word hath a two-fold sense; sometimes taken for the public place of meeting which is the literal signification, but spiritually for the body whereof Christ Jesus is the head; and true it is, the place without the Saints is but an edisice or structive made with hands, and still no more; yet when in that place they are convened, it must needs be confessed to be a more holy place then any of our own houses thatch't over with hypocrisy, and though they want Steeples, yet have they Steeple-height Iniquity; Vide the Commission of several transgressions which I need not name, but rather say with Paul; try Ephes. 5.12. Now whether of these are more fit for the public meeting of the Saints, try Mat. 23.17. And are not the Saints the Temple of the Holy Ghost, whereby each creature is sanctified by prayer, and giving of thanks, 1 Tim. 4.5. Let us try our ways.  
Secondly, The Ministers or Teachers of the Word: these are a stumbling block or ston of offence in our way, at which and where we usually throw our fire-balls; first we say there needs no teaching( notwithstanding we ourselves would teach) consrary to the express words of the Bible; try Mat. 28.19. Rom. 10.14, 15. & try 1 Cor. 12.27. to the end of the Chapter, and Paul was called the Teacher of the Gentiles.  
That which we commonly are adversant at, is their life and conversation. In this let me not be partial, but conscientious to all; for if it were not( I confess) more the special mercy of Christ, or rather a miraculous work of grace, many of them would rather eradicate then build the fabric; some like the Whale Fish devouring the rest of their followers, predominating( I mean) or proudly lording over them, contrary to the words of the Bible; try 1 Pet. 5.1, 2, 3. Others I have known though merely sottish and compatricial, by some favour, obtain a living or benefit of a large size, though the Parishioner for the benefit of their souls are glad to pay Excise; some are covetous, lascivious, proud, envious; not that I accuse any, but rather excuse, because I know love covereth a multitude of sins: others, so poor their words are not of force, especially amongst those who desire the Priest should bear rule by his means. But now let us try our ways. I must not deny Christ because Pete, r did betray the truth, because Iudas did, or forsake the Gospel because I spy some Simon Magus or a Simonist amongst the Apostles, but rather try where I find a faithful Teacher; and if the place of thy abode in this prove deficient, wanting a painful man, then try thyself, thou art in part the cause; try jer. 3.13, 14, 15. God viewed in this Prophets dayes how both Priests and people were profane; try jer. 23.9, to 17. which place I have alleged myself against the Ministers; but now try the Ministers who Preach Christ in his Word, do they not speak the truth? the Priests before mentioned, taught lies, suborned evil doers, held out visions of their own heart, whom( if any such now thou truly find) I wish avoid, yet pray for them, not reviling the Teachers, because tis contrary to the words of the Bible, Luke 10.16. for the Prophet saith, They are the Messengers of the Lord of Hosts, and tis they by whom God is pleased to speak in public to his people, whose lips shal preserve knowledge, but because they have profaned the holy Covenant of Levi, therefore are they become contemptible amongst the people; try Mal. 2.2, to 10. The Gospel stiles them Ambassadors, as bringing the message of some mighty Prince; try 2 Cor. 5.20, but we usually( as in other matters) in this turned; Questionists, demanding who they were for say we, the Apostles went from one place to another teaching, not seeking after some great parsonage or Living ere they would vouchsafe to preach Christ.  
In this we misconstrue the different Case and Condition of the Apostles then, and the Ministers who are now; In them was a Law of necessity, both from Christs precepts, as also their condition; for whoso intentively goes into an uncouth iceland to convert, must not( neither can) at the first, seek to get to an established means, because he must not be resident in any one place, which was the Apostles case, yet had they what their brethren had, and were commanders of it; try Act. 4.34, 35. &c. and again Act 5.1, 2. they having made known and manifested the power of Christ in each part of their circuits, would not therefore leave them before they had ordained Teachers fit for that calling in their absence; try Acts 14.23. Lets try our ways.  
Object. These Ministers teach for hire, and therefore are but hirelings.  
To this I answer, if thou and I would but perform the same unto them, that the followers of the Apostles did, this Bramble-bush would be converted into a lily; but I fear briareus disease is too frequent amongst the cauterized professors.  
I do remember the Apostle speaks of false Prophets, who in the last daies shall make merchandise of souls, 2 Pet. 2, 3. such are these I deem who ere they hazard the losing of their worldly benefit they will agree to the Protestation, subscribe the Scotch Covenant, and be a witness to the Engagement if the Papist should predominate; tis likely they would go to the Masse-Schoole, if they might be admitted, and learn how to say a mass. But what makes this against the lawful competency or subsistency of a painful Teacher? try Deut. 25.4. & 1 Cor. 9. though Paul used not that which he pleads lawful( meaning a sufficient means or maintenance) yet he would exhort the people to Contributions and Collections; try Rom. 12.13. 1 Cor. 16.1, 2, 3. Rom. 15.26, 27. and shall we say that Paul was not partaker of what he gathered? Now to certify who these Teachers are, whom we say to be sent, consider who they were that Pauls Ordination made Elders, who after prayer and fasting of the Church, were commended unto the Lord, to be as it seems Teachers of the Gospel. Acts 14.23. and those seven Acts 6.5, 6. and ere Paul was sent upon any Message to preach for the conversion of souls, he received the Ordination of the Church: try Acts 13.3. and this gife he warns his Disciple Timothy not to neglect: try 1 Tim, 4.14. Now try thou that takest upon thee to be a public Teacher, hast thou received a Paul-like Vision? or if so, hast thou received the laying on of the hands of the Ministry? if not, beware thou take not too much upon thee: for though the Act may seem good, and thy intentions as meaning right, yet if this proceed from one inordinate, not for that service ordained, tis petty Treason against the King of Kings, Lord of Lords, the onely Ruler of Princes; try 2 Sam. 6.6. Lets try, &c.  
Thirdly the Magistrates are no Magistrates unto us: wee'l bow the knee to none, neither call any Father; for one is our Father which is in Heaven, Matth. 23, 9. not knowing that the Scripture there speaks of the eternal Father, according to the saying, Mal. 2 10, and moreover it was their custom( as appears from our Saviours words) to call Abraham their Father; try joh. 8.39. which Christ strives to take away, teaching them that God is their Father, in respect of Creation, Redemption, &c. But now try, shall we not use the word Father to any, or any such like phrase of Reverence to persons of Dignity? try 2 Kings 2.15. And Daniel vouchsafes to call nabuchadnezzar Lord and King, Dan. 4.19. try Rom. 13.7. Paul saith likewise he was a father to the people, 1 Cor. 4.15. and so the Magistrates are, or at leastwise should be as Nursing Fathers, and nursing Mothers, Esa. 49.22. and as touching that honour due unto the Teachers, try 1 Tim. 5.17. 1 Pet. 2.13. to 17. Thus though the Morian statutes we abhor, yet Chatadalian Principles are by us retained: we would have a Purity, which( who knows not?) would at length prove Disparity: ye take too much upon you, was the cry in Moses time, but they were consumed in Gods good time: then try 2 Chron. 36.16.  
Fourthly, the word we term a dead Letter, not knowing that even our bodies and souls( though living on this Earth) without Christ, and his quickening grace are dead: try Eph. 2.1. So the Word, as 'tis a Letter writ with Pen and Ink into a Book, is not that Life, but the quickening Spirit which faith believes to go a long with it. But try, if it be not with thee as the Apstoles prophesied it should be in the last daies, 2 Tim. 3.5. For where shall we have that quickening power of Conversion, if not in the Word? try Rom. 25.1. Gal. 1.9. Iam. 1.21. The Devil tempting Christ( who was the Essential word) encounters him with an old Text of the written, or declarative word; and Christs answer is retortively the same: try Matth. 4.6. which places( alleged by Christ) did so maul the Devils impudence, as that he leaves the Son of God, without taking further leave to dispute the matter.  
Fifthly, the people who are not of the same opinion with us, we look squintly upon them, with a scornful reproach, or passing in hast a rash sentence of condemnation, as if we had viewed the secret will of Gods Election, or seen the private roll of Predestination, contrary to the words of the Bible: try Mat. 7.1, to 5. We blame them also for their apparel, which( I confess) may be, and is in many beyond their calling, yet is not this the Pride the spirit speaks of, nor that which we ourselves so much profess spiritual teaching, for in the heart this serpent lies; Neither do we red that Solomon who was( according to his degree) very sumptuous & costly in his Robes, Plate, Hangings, Attendants, &c. was blamed for these, but for his several women, who caused him to neglect and choose an unknown God. Not that I( mistake me not) allow any more,( then ever) of gaudy and effeminate habit, but wish that all may be performed accordingly as is expressed in the words of the Bible: try 1 Cor. 14.40. Lets try our ways.  
Tis now time I give Response to what was promised, to wit, why I meddled with the Papists: and my Reason is, to try our ways, how near we run into their Abscondities, if not Absurdities: They term those on the contrary heretics: We term them vile who are against us. They would have the Bible put into the Popes Pokemanty, and for the Ministers of the Gospel to be sent into some barbarous iceland, to seek out a new Plantation, or to live like the Prophet upon the bread of Adversity, and water of Affliction; and whatsoever belongs to the Ordinances, they hold erroneous, not onely speaking against them, but endeavouring by their several Plots and wicked Machinations, for their, and all the Gospels ruin: And are we not posting on the same road, without a guide to tyburn? Lets try our ways. Is not this a means to make more Papists, or turn to Atheists? Lets, &c.  
Sixthly, lets try and seek the Radix of our preposterous ways, which like a strong gust of wind, violently turns about the Windmill of our affections. And if here you demand what are our settled Tenets, I could never yet find any so strongly settled as to resolve me: each Vulture-like, gnawing upon the invented prey of his own brainsick Fancy, whirlling about, being dislocated from the Centre.  
nevertheless, the first Radix( as Inference hath taught taught me) of these distempers, I find to be ignorance, misconstruing the Scriptures sense, for want of such a Philip as the Eunuch had to expound it clearly. He red the Bible, but knew not what it meant, yet was he not so bolp as I have been to frame an Exposition from his own private spirit, try Acts 8.30, 31. 2 Pet. 3.16. Lets try, &c.  
In this condition of ignorance, I red that place of Esa. 20. where God commands the people to go naked, speaking or demonstrating the shameful Captivity of Egypt and Ethiopia, which place I thought sufficient for any to go naked: I also took that Text into consideraslon, Ezek. 12.18. as though here I had enough to prove our quaking. Not knowing that the former was an extraordinary voice of prefiguration, and this other denoting the broken and Contrite heart, spoken of by David: for so Divines hold out from the Original, which signifies a kind of sorrrowful apprehension of Gods judgements approaching. Lets try, &c.  
Secondly, another Radix, as my Ezperience holds out, is a sinister end. Concerning which, let each one search and tty their own hearts, and there it may be, they will find( though not confess) the same condition. I gave my Vote to Lilburnes late Demonstration for removing that jewish Idol of Tyth-taking, incited especially from an inward principle of hoping to gain that part which myself was accustomend to pay. This Motive( I fear) makes the Commons cry with wider mouths a H. then ever the Western men did cry a Savile. Lets try our ways.  
The third Radix( as my experience still speaks) is pride, though I could not then discern it: for I thought myself no whit inferior to the greatest person, because the Text saith, God is no respecter of persons. When I could give the Language( thou) to any( though nere so eminent) I supposed myself now grown wise( though my folly never more appeared) and Leper-like could keep my Hat unveiled as though my Pericranium stood need of scalping, or that I feared another should( by pulling it off) espy more hair then wit.  
The fourth Radix( as my Experience still teacheth) is a wilfulness rather then a religious willingness; for I would then hear no Bible proof, that spoken against my way, framing some s●●●nge Exposition( contrary to all Comentators) upon it, like unto those people of which David speaks; try Psal. 82.5. Whatsoever proceeded from the voice of a Minister( my affection being averse) was but as sounding brass, or the tinkling of a Cymbal; was not this the reason why Christ left off his Miracles amongst his Natives? try Mat. 13.58. In this condition I had forgot, that learning made me know how to red the Bible, and so to hear of God, and all his Attributes; for if I had never known the Bible, neither red nor heard, my condition( I suppose) would have been otherwise. Not that the reading, or searching of the Bibles precepts, causeth evil, but tis the powerful operation of Gods spirit, who when he seeth man or Woman slight the Truth, takes away his Candle of illumination and fire of Love; and some grow both blind and envious; then try that place jo. 5.46.47. Lets try our ways:  
Now follows the other part of the Exhortation, which is, turn again unto the Lrrd; but in this case twas with me( as may be with thee who readest) I would not hear that voice of the Charmer, charmed he never so wisely, till at length a strange kind of inward Susurration from whence I know not, seeing the wind blows where it listeth, seized upon my soul; whereupon my wilful violency( on a sudden) was changed to Suaveolency, and that word which ere while I valued not, begun to be of Estimation. I was after this invited by my singular good friend Gnothiticon to discourse a little with a Minister, who formerly( as now) loved me dearly, by whose persuasion at length( though sore bickering I had within myself, which striven to pull me back, dilating the shane which would follow, by relinquishing what I had undertaken, and so strongly maintained) I steerd my course towards that place, where being arrived, he lovingly, as the Child of God( born of the Almighty, whh is Love) begun to hold out the Scriptures sense( in and upon sundry places) unto one, whereat I formerly stumbled, laying open the ●●●●itual application( or that mystery of godliness) which I so much thirsted after, not destroying the Letter, which was my fault formerly: he explained unto me whole Man, consisting of a Natural and a Spiritual part, the one rebelling against the other, yet cannot be utterly disjoined until the appointed time( which Job so strongly waited for) become to a period, which Spirit or Spiritual treasures we have( saith Paul) in earthen vessels: but when these Tabernacles shall be dissolved, we have a house( we know by the) Spirit) not made with hands, Eternal in the Heavens, 2 Cor. 5.1. He also declared the manifold infirmities subject to Gods people, which might cause Paul to chasten his Body with fasting, least when he had taught to others, he himself should be a Reprobate. After this he wished me to consider that place of Scripture, Gal. 6.1. Where having taken the Bible he descanted of the new Creature, or Creature made new by conversion, into which a gap being( by the power of the Spirit) made, the waters from the Fountain of living waters, do plenteously flow: at the first like the waters of Mara seems bitter; but within a while prove dulcide, sweeter then honey or the honey comb. From the sixth Text he hath shewed how those that are taught in the word, should communicate to those that teach in all good things. From whence he drew a conclusion concerning the necessity of the teaching of one man another; for Eternity( saith he) knowing man could not understand his Characters, sends his son Iesus Christ, not as a God, or Spirit speaking unto man, but in the form of man, and very man, that he might speak, and man might understand the duty of man.  
He also framed some Morals( according to Christs example) for convincing of mine error, and confirming the Truth, amongst which he held out this following Parable for one; Suppose( saith he) thou wenst to pass into some foreign iceland, where coming to the Haven to take Ship, thou art entertained into a fair new Vessel, newly launched, having a skilful Pilot, strong Masts, new Saile-cloaths, well rigged, and well furnished with all tacklings, fit to ride the main, and at length the Wind blows faire, the Pilot calls, but thou and the rest of the Passengers, because you have had your abode some small time at the waters side, profess to know the Time and Tide as well as he, and therefore you reply to his call, with an answer, Let him be calling, we are wise enough. On a sudden the wind grows rough, the billows beat, and the storms tempestuous, then no passage at all; is it not just that such should lose their voyage? Prov. 1.24. Another he took from the Bible, where he divinely held out, how that Christ stood continually knocking with a hammer upon the anvil or heart of man; try Can. 5.2. and this Hammer he also shewed me to be the Word of God, try Jer. 23.29. in which Chapter from the subsequent verses, he explained the false Hammers which they use; who take upon them to prophesy false dreams, and cause the people to err, vers. 32.  
My intent is not to take upon me the part of a Theologian, for which office I am altogether unable, saying, who is fit for these things? but those whom God hath set apart, to apply their studious endeavours to search for the golden Minerals, or mysteries of godliness, revealed unto them from the spirit of God by prayer and supplication. These I know would spin out the words into several threads, which might be word up upon the wheel of mans Intellect, first denoting from the word Turn, a kind of standing still, from pursuing the purposed intentions. Secondly, Turn again, which implies a Reversion or going back to seek something which was lost. Thirdly, turn again to the Lord, points out the But or Mark, at which all the Arrows of our Inventions, Thoughts, Words, and Actions should be shot.  
But this Motion is beyond my sphere, I onely desire in brotherly love, that thou( whosoever hast been seduced) wouldst fly to the Lord with Davids words; try Psal. 119.33. I have( by the assistance of Gods spirit) chosen the way of truth, and laid Gods judgements before me, which way I wish to all. I cried unto the Lord( says David) in my troubles, and he delivered me out of my distress: if thou wilt but turn by praying, God will turn to thee by promising, and performing what he promiseth, Mat. 7.7. This heavenly duty was so prevalent, that we red it entered into the ears of Eternity from Cornelius, before he knew Christ; try Acts 10.4. & 1 Joh. 5.14, 15. And my counsel is also that thou turn with a favourable respect upon the painful Minister, who watcheth for thy soul, and can according to the saying of the Poet, 
Observe, confirm, Apply, make use,  
Whose Life strives to Reform abuse.  And pray also with David, that thy heart may be sound in Christs precepts, Psal. 119.80. True it is, Ahab would call for Prophets, but they( we all know) were idolatrous, but Jehosaphat inquires for one of the Lords Prophets. Hezekiah also having received the railing Letters of Rabshekah, takes not upon himself, but sends for the Prophet to pray; try 2 Kings 19.1.4. Others without doubt he might have chosen, but he admits of none( but who was for that office) to speak in public. David also enters into his closet, which he also holds out to others; and tis Christs counsel, see Mat. 6.6. For what thou hast heard in public, shall not( it may be) inwardly be revealed unto thy soul, till thou interest into thy private Chamber, where then thou shalt plainly see within the closet of thy heart, and shalt with John the Divine behold the City of God, the new Jerusalem, the spiritual Solomon, the Attendants, the Gates, the keepers of those Gates, with the keys thereof, all held out from Rev. 22.14. Let the word of God a be lantern to thy seat, and a light unto thy paths, Psal. 119.105. & Psal. 119 9. joh. 8.31. But least I seem too Prolix, I will shut up my desires with the Prophets words, Isa. 30.20. hoping that Though the Lord give us the bread of adversity, and the waters of affliction, yet shall not our Teachers be removed into a corner any more, but our eyes shall see our Teachers, and our ears shall bear that voice saying, This is the way; And as many as walk according to this Rule, peace be on them and mercy, and upon the Israel of God.  

Search, Try, and Turn unto the Lord who gave  
Thy Soul to thee, and also must it save.    
FINIS.